Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back.
Change 2 of the NCEA Change Programme – Mana ōrite mō te mātauranga Māori – is history in the making. It represents one of the most significant paradigm shifts in the history of NCEA. It requires the sector to understand our past and how it impacts our present in order to create a better future for all learners. This first toolkit of resources is designed to help kaiako, whānau and the wider education community understand how colonisation has oppressed Māori knowledges and harmed Māori learners.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back.
Change 2 of the NCEA Change Programme – Mana ōrite mō te mātauranga Māori – is history in the making. It represents one of the most significant paradigm shifts in the history of NCEA. It requires the sector to understand our past and how it impacts our present in order to create a better future for all learners. This first toolkit of resources is designed to help kaiako, whānau and the wider education community understand how colonisation has oppressed Māori knowledges and harmed Māori learners.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Webisode 1 - What is Mana ōrite mō te mātauranga Māori
In this webisode, you’ll learn:
- what Mana ōrite mō te mātauranga Māori means in the context of the NCEA Change Programme
- why this change is important in relation to Te Tiriti o Waitangi
- how colonisation has shaped the education system in Aotearoa New Zealand
- what authentic application of Mana ōrite looks like in practice.
In this webisode, you’ll learn:
- what Mana ōrite mō te mātauranga Māori means in the context of the NCEA Change Programme
- why this change is important in relation to Te Tiriti o Waitangi
- how colonisation has shaped the education system in Aotearoa New Zealand
- what authentic application of Mana ōrite looks like in practice.
[ Video Resource ]
- Title: What is mana ōrite mō te mātauranga Māori?
- Description: We explore what Mana ōrite mō te mātauranga Māori - Equal Status for mātauranga Māori actually is in the NCEA change package.
- Video Duration: 17 minutes
- Video URL: https://player.vimeo.com/video/771819996?h=22aee5eb85
- Transcript: English Nau mai
English
Nau mai, whakapiri mai and welcome to this web series where we'll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. Now we've got a range of tools set to support the sector and of course you, our educators. You told us you wanted to be supported to apply this mātauranga in the classroom as well as more kōrero (discussion) around mana ōrite mō te mātauranga Māori. No reira, kia areare taringa mai rā. We'll be bringing you a ten part web series. Support material including podcasts, self-assessment and reflection tools as well as five interactive webinars. You as our nations valued educators, iwi representatives, and whānau members of ākonga Māori across the motu (country) are key to the implementation of this change and the success of this kaupapa (initiative). 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. No doubt you would have heard of the seven NCEA changes. These include: Making NCEA more accessible. Embedding mana ōrite mō te mātauranga Māori. Strengthening literacy and numeracy. Having fewer, larger standards. Simplifying NCEA's structure. Showing clearer pathways to further education and employment. And finally keeping NCEA at level 1 as an optional level. So, haere mai. Come along with us as we unpack the second change priority mana ōrite mō te mātauranga Māori - equal status for Māori knowledge concepts. (Opening title with music playing) So, what really is mana ōrite? You've likely heard the words mana ōrite mō te mātauranga Māori in school hui (meetings). Now, it may sound a little overwhelming or intimidating at first. But I promise you, it's not as complicated as it all may seem. It's worth the effort for your professional growth and most importantly, the ākonga you teach. So, let's hear from the voices of our people. (background music playing with indistinct chatter) If we think of te mana ōrite we need to realise that it's part of a broader eco-system of values and ideas. Māori values and ideas And so, mana ōrite cannot be divorced from other key concepts in Māoridom. Uhm, this is as I understand it as a non-Māori person. So, I'm giving you my perspective so take it with a grain of salt. But, mana ōrite is related to other concepts like: whanaungatanga, kotahitanga, rangatiratanga. So, it's part of a broader understanding of Māori philosophies Mana ōrite specifically... Has its derivatives from Te Tiriti o Waitangi. So Te Tiriti o Waitangi, obviously the binding relationship between my people and tangata whenua. And so, mana ōrite is an equal understanding of the legitimacy authority of Māori knowledges. So Māori knowledges, I'm using plural there because there are multiple forms Māori knowledge. Whānau knowledge, hapū knowledge, iwi knowledge, Māori knowledge in general. And what it says is that those forms of knowledge are just as valid as the forms of knowledge from my ancestors. The exciting thing about mana ōrite is we are challenging colonisation and the devastation that it had on Māori and particularly but also non-Māori and that its cut off the potential for an honourable relationship. Which is what Te Tiriti o Waitangi talks about. It’s not about bi-culturalism, it’s about understanding how power can be shared amongst non-Māori and Māori. Well particular amongst the Ministry of Education and the Crown with various Māori communities. When I think about mana ōrite and I think of its potential to transform our education system, we need to think about the impacts, the ongoing impacts of colonisation and colonisation is a set of ideas, beliefs, assumptions, processes that erase Māori identity, language and culture. And it also erases Māori sense of place and belonging. Schools have been key mediums of asserting power and control over indigenous people. coming into an understanding of mana ōrite is directly about understanding and undoing the damage of colonisation. So prior to the assertion of western sovereignty we can see mutually beneficial relationships between settlers, very early settlers and tangata whenua. So they are related to each other, Māori have always been interested in technologies. My ancestors were always keen to understand and settle in new places so there was a sharing that went on. And we need to remember that there were mutually beneficial relationships between Māori and non-Māori before colonisation, colonisation has really damaged that relationship, it's broken trust between Māori and non-Māori. And I'm speaking very generally here about Māori and non-Māori, we are as diverse as anything. Basically, when we're looking at mana ōrite it’s a counter to the devastation and violence of colonisation by re-emphasizing the legitimacy and authority of Māori approaches to teaching and learning in our education system. Mana ōrite is equal status for Māori centric knowledge in NCEA. It’s about understanding that Māori have never had equal status in education. Now, we could actually flip this script and be a part of the solution and also "hashtag" be a good ancestor. It's about acknowledging the injustices and hardships of the past and how we got here. It requires kaiako to accept and validate Māori ideologies and concepts in education. It’s about valuing the life experiences and cultural capital of Ākonga and understanding how these will inform the way they learn. It's about understanding how a Māori world view will bring different perspectives to context and how these facilitate richer learning It’s about knowing the impact of colonisation on our education system and who's narrative is visible in our curriculum. It is about establishing a system of fairness. Its keeping academic pathways open for ākonga Māori by removing barriers. (titles with background music playing) I've been very lucky to be involved in the development of the new achievement standards and course outlines so that has really got me in a headspace of thinking around mana ōrite and how we can do this authentically and with integrity in our teaching learning programme for Japanese. At the moment I'm piloting level 1 course outline and achievement standards. The course outline started from a mana ōrite, mātauranga Māori perspective. So it’s not an add-in, it’s something that we're doing from the start. So, the first unit in the course outline that's available on the NCEA dot education website is whakawhanaungatanga. So, normally we talk about family in Japanese and we say you've got older siblings, younger siblings, how many? We're still doing that but we're doing it under whakawhanaungatanga. So we're making connections back to the land, back to people and we've created a workbook my colleague is writing a workbook, we've got six characters, we have a Māori student We have him hosting the Japanese international student, Yamato. We have a Korean international student. We have a Pākeha student. And we've got Rarere's older sister Aroha and her flat mate Milei bringing in Pasifika as well. So, it tells their story. So in the first unit whakawhanaungatanga that's getting to know people. It's all about their identity. This also links back to our languages whakataukī as well. Um so we're actually starting our programme from a mana ōrite mātauranga Māori perspective. So the students get to experience and learn more about mātauranga Māori they also learn some te reo as we go along. (background music playing over the title) As a language teacher it's really important for me that we are doing things with integrity and honouring mana ōrite and one of the challenges I have is making sure that we're doing it with that integrity and I'm conscious of also not wanting to overload my friends and colleagues who speak te reo and Japanese. And I don't want to overload our Māori language teacher as well with lots of questions and so We're doing a lot of work and research ourselves getting everything checked as well through friends that speak Japanese and Māori but one of the challenges there is that we only know what we know and it's checking that what we are talking about with the students is authentic. And we are being respectful of what we're doing there as well. But again not wanting to overburden our colleagues who are te reo teachers or our colleagues who ... friends who speak Māori and Japanese in the community as well because that's the big challenge, the upskilling there. (background music playing) I think one of the um biggest solutions is not taking your current units of work and adding some things in. If you really want to be authentic about mana ōrite you start from that perspective and look at what you can do so I know um some concerns being raised about are you going to be covering the language that we would normally cover? Yes when I've done comparisons between what I'm teaching currently at year 11 and what I've done in the past, I'm still covering all the different language and the culture that we teach they are intwined. But we've made sure we started from the mana ōrite perspective. I think one of the other things too is working with people. You're not, you're not on this journey by yourself it is working with others to help create the resources, deepen the understanding, having those conversations that's really important as part of the solution If I was doing this by myself it would be really challenging. I'm lucky I've got a friend who we brainstormed around what the workbook would look like. She's writing the workbook, I'm critiquing, it's being updated, I critique I then trial it with the students we give feedback. She's updating. We have a native speaker checking it. We also check through with colleagues that speak Māori and Japanese as well. So it is working collaboratively, together on what we're producing. Learning what mana ōrite means we've really gotta delve deeper. And it is about building the relationships with the students. Getting to know them, what their identity that they bring to the class room. It's working alongside them. It is about pronouncing their names correctly. It's having those high expectations for ākonga. It's expecting them to bring their culture and identity to the classroom. Having a kōrero with them about it. It's about setting the ākonga up for success with full support. It's about differentiating our teaching and learning programmes. It's about acknowledging the knowledge that our students bring into the classroom. It really for mana ōrite it comes back for me to be about building relationships, getting to know them, whakawhanaungatanga. Now that we have heard from our kaiako and explored the benefits of reorientating our practise with mana ōrite focus, let's hear now the voices of our ākonga and get their whakaaro. Mana ōrite in the context of education is about making sure that ākonga Māori, our Māori students are given the same opportunities as non-Māori to succeed. And indeed the right to experience that success as Māori. It's all about equity. It's about creating safe spaces for our ākonga. It is an environment where Māori perspectives and potential solutions are welcomed and used as learning opportunities. Mana ōrite is about choosing to listen to ākonga voices and learning and also restraining from personal judgement. It's about offering different modes for ākonga to share their knowledge and understanding. From fono style to visual and oral delivery. Written formats are not the only way to communicate learning. Shifting the power imbalance is just the beginning of the journey e hoa mā. (cheerful music playing over the title) So what does mana ōrite look like for you? - Personally, mana ōrite looks like connecting with me. Acknowledge that I am more than what you just see inside of your classroom. I really appreciate when kaiako take the time to ask how I am outside of the class especially my extra-curricular activities. I also think it looks like respecting me enough to hold me to high standards. Ahh, when I walk into your classroom and you see the colour of my skin don't just write me off and categorise me as incapable because I'm so much more than that. What do you think Sonny? Mana ōrite is being able to build each other up and having each other’s back. What does it feel like as ākonga? I think personally for me it feels like having an inclusive, encouraging and a welcoming environment. I think it's so important as ākonga to feel like we have a safe place where we can ask questions and feel supported in our learning. Umm yeah so like, what, no matter what your differences are like you'll always have a spot where you are and you'll always be welcomed. So, why do you think this is important? Learning within a system that does not facilitate our passion for learning has no purpose. It's important to implement mana ōrite within our akomanga so that we as Māori can thrive in our education. What do you think? Ko te take he mea nui tēnei, nā te mea ka taea te kura katoa ki te kōrero i te reo me te reo Pākeha kia ōrite te tapeketanga o ngā reo katoa. (background music plays) Let me share my thoughts and ideas. Be flexible and understanding. Pātai ki ahau mehemea kāre koe e mōhio ki taku ingoa. Connect with me, I'm more than what you just see in class. Allow me to have choices about my learning. Expect me to do well in class. I have more talents than you think Āhei au ki te kōrero i roto i taku reo Māori Notice when I do well, not only when I mess up. Recognise my greatness, who I am and where I'm from. Yup, it's a lot to take in and as we know, change is a journey. So just being mindful of the power play in our classrooms we need to be mindful of ourselves in the change process as well, knowledge is power. and knowing why you are feeling the way you are, empowers you to take positive next steps. When challenging the status quo we need to be courageous to truly look into our past to step into the unknown and be vulnerable and open to try new things, there is power and mana in the collective moving forward to an inclusive future. Ko te pae tawhiti whāia, ko te pae tata, whakamaua kia tīna.
Te Reo Māori
Nau mai, whakapiri mai ki ēnei terenga ipurangi e hāpai nei i te mana ōrite mō te mātauranga Māori. Koia tēnei ko te mana ōrite mō te mātauranga Māori me ōna tikanga o roto o te hōtaka hou NCEA. Tērā ngā rauemi taputapu kua oti nei te hanga hei tautoko ake i te rāngai, otirā, i a koutou tahi, ngā pūkenga tuku mātauranga. Nō koutou te hiahia kia āwhinatia rā koutou ki te whakatinana i te mātauranga nei ki te akomanga me ētahi atu ara kōrero e pā ana ki te mana ōrite mō te mātauranga Māori. So, listen in. Tekau ā mātou terenga ipurangi ka whakaatuhia atu. I tua atu, tērā ngā matatiki, pēnei me ētahi pakihere rokiroki, ētahi taputapu aromatawai, tākirikiri whakaaro tae atu ki ngā hui ataata whakawhitiwhiti kōrero. Ko koutou ēnei, ko ngā pūkenga toa, ko ngā māngai iwi, ko ngā whānau o ngā ākonga Māori, puta noa i Aotearoa, he hira te wāhi ki a koutou e tutuki ai ngā whāinga o tēnei kaupapa. Ko ō āpōpō whakatupuranga ērā te whai hua i ēnei kōkiri, me te manako hoki, he āwhina o roto o ēnei rauemi mā koutou, ki tēnei takahanga hou, ki tua. Kāore e kore, kua rongo rā koutou, ko ngā whakahounga e whitu o te NCEA. Inā rā: He whakamāmā ake i te NCEA kia wātea kau. He whakawhenua i te mana ōrite mō te mātauranga Māori He whakaū i te mātauranga pānui/tuhituhi, tae atu ki te pāngarau. He whakaheke i ngā paerewa nunui. He whakamāmā i te hanganga o te whare NCEA He whakamārama i ngā ararau ki te mātauranga me te mahi ki tua atu. Hei whakakapi ake, he waiho i te NCEA taumata 1 hei kaupapa kōwhiringa. Tēnā, haere mai. Kia kura takahi puni tātou, ka wewete i te tuarua o ngā whakahounga matua e pā ana ki te mana ōrite mō te mātauranga Māori. (Te taitara whakataki me ōna puoro) Kāti, he aha rawa ia te tikanga o te mana ōrite? Kua rangona rānei ngā kupu nei, te mana ōrite mō te mātauranga Māori i roto i ngā hui ā-kura. Tērā pea, ko tō rongo tuatahitanga i ēnei kupu, he toimaha, he whakawehiwehi. Engari rā, e pono ana taku whakahau, ehara i te mea, he taniwha te kaupapa nei. Ka whai hua tō tupu ā-ngaio nei, otirā, he mea nui rawa atu mō ngā ākonga kei mua i tōu aroaro. Nō reira, me tahuri ki ngā whakaaro e whai ake nei. (Ngā puoro me te reo ketekete) Ki te whakaarotia te mana ōrite, kua kuhu atu tātou ki tētahi ao whakaaro whānui mō ngā uaratanga me ngā ariā. Ko ngā uaratanga me ngā ariā Māori ēnei. Me te aha, e kore te mana ōrite e wehewehe i ētahi atu tūāpapatanga o te ao Māori. Hei tā taku titiro, me tōku anō mārama, ehara au i te tangata Māori. Tēnei au te whakatakoto ake i ōku whakaaro, kei a koe rā te tikanga, kia mau āku, kia parea rānei. Engari, e hono ana tēnei mea te mana ōrite ki ngā kaupapa pēnei me te whanaungatanga, te kotahitanga me te rangatiratanga. Nō reira, he aho kotahi ki ngā aho huhua mō ngā ariā Māori inā rā, te Mana ōrite nei… Ko ōna pūtaketake, i hua ake i Te Tiriti o Waitangi Koia tēnei ko te pūtahitanga o ōku iwi me te tangata whenua. Nō reira, ko te mana ōrite nei, ko te ōrite o te mārama ki te mana o ngā mātauranga Māori. Inā ko te mātauranga Māori, me ōna mata huhua, arā, he nui ngā mata o te mātauranga Māori. Pēnei me te mātauranga ā-whānau, te mātauranga ā-hapū, te mātauranga ā-iwi me te mātauranga Māori, whānui nei. Ko te kaupapa ia e meatia nei, ko ērā momo mātauranga Māori, he mana tonu, pēnei me ngā mātauranga o ōku tūpuna, kāore he rerekē. Ko te manahau o te ngākau, e tukituki nei tātou ki ngā tāmitanga me ōna whakawhiu ki te Māori otirā, e hāngai pū ana ki ngā tāngata, ehara i te Māori, kua motukia te taura whanaungatanga. Kei konā tōna kōrero, kei Te Tiriti o Waitangi. Ehara ko te noho ahurea rua, ko te mārama kē, me pēhea te pupuru ngātahi a Tauiwi me te Māori i te mana kia ōrite. Koia tēnā te kaupapa i waenganui i te Tāhuhu o te Mātauranga me te Kāwanatanga me ngā hapori Māori. Ka whakaaro ana au mō te mana ōrite, ka whakaaro ake mō tōna pito mata, kia rerekē te pūnaha mātauranga, me āta aro tātou ki ngā whiu, ki ngā whiu kāore noa i mutu noa, mō te tāmitanga me te mea hoki, tēnei mea te tāmitanga, he kete whakaaro, he kete whakapono, he kete rangirua, he tukanga hei kōhuru i ngā tikanga Māori, i te reo Māori me tōna ahurea. Otirā, ka patua te wairua o te Māori, tōna hono ki te whenua, ki tōna tūrangawaewae. Noho mai ai ko ngā kura tonu, te waka hei whakatoka i tētahi mana whakahaere ki runga i ngā iwi taketake. Ki te kuhuna te kūaha o te mana ōrite, kua mārama ki ngā whiu o te tāmitanga, me pēhea hoki e Nō reira, nō mua atu i ngā pēhitanga a Tauiwi, e mārama ana te titiro, i pai ngā honohono a ngā Tauiwi me te tangata whenua, ā, he whai hua ki ia taha. Inā rā, kua tūhono tahi, mai i rā anō te aro o te Māori ki ngā hangarau. I nui te hīkaka o ōku tūpuna kia māmara, kia tatū hoki i a rātou he whenua hou, nō reira, tērā te tuari ngātahi i hāpaitia. Me mārama hoki ki a tātou, he hua ngātahi i puta i ngā honohononga i waenganui i a Ngāi Māori me Ngāi Tauiwi nō mua i te tāmitanga, nā te tāmitanga i wāhi rua ai aua honohononga, kua motu te whakapono o tētahi ki tētahi. Inā rā, e kōrero whānui ana au mō Ngāi Māori me Ngāi Tauiwi, he iwi rerekē noa atu tātou. Koia tēnā, inā tirohia te mana ōrite, ko te utu tērā o ngā whiu kikino o te tāmitanga mā te whakatairanga anō i te mana o ngā kaupapa Māori i roto i ngā mahi whakaako me ngā mahi akoako ki te rāngai mātauranga. Ko te mana ōrite te ōrite tahitanga mō ngā mātauranga Māori ki te NCEA. Ko te mārama hoki tērā, kāore te ao Māori i noho ōrite i te ao mātauranga. I tēnei wā, kei ō tātou ringaringa te rongoā, ka whāia he huarahi hou, ka ‘meinga’, me tupuna papai. Ko te hāpai ake i ngā kinonga me ngā uauatanga o neherā, ka kōkiri whakamua ai. Me hāpai, me whakatinana hoki te kaiako i te ao Māori i te ao mātauranga Me tiaki i ngā wheako me ngā hua o te ahurea o ngā ākonga, me te whai māramatanga hoki, kei whea te wāhi o aua taonga hei kaiwhāngai i te ako o ngā ākonga. Koia hoki tēnā, ko tā te Māori titiro ki ngā tini horopaki me te hōhonu ake o te ako ka hua mai Ko te mōhio hoki ki ngā whiu o te tāmitanga i te ao mātauranga, otirā, nō wai te reo matua e kawe ana i te marautanga. Ko te hanga i ngā tukanga ōrite. Ko te whakapuare i ngā ara huhua mā Ngāi Ākonga Māori mā te turaki i ngā taiapa (ngā taitara me nga ngā puoro) Tino waimarie ana au, kua whai wāhi atu au ki te hanganga mai o ngā paerewa tutukinga hou me ngā rārangi mahi hou me te aha, ka nui taku whakaaro mō te mana ōrite me tā tātou whakatinana i a ia kia tika kia whai mana i tā mātou hōtaka whakaako mō te kaupapa Hapanihi Inā rā, i tēnei wa tonu, kua whakamānutia tētahi rārangi mahi, taumata 1 me ōna paerewa tutukinga. I takea mai te rārangi mahi i te tirohanga mana ōrite me te mātauranga Māori Ehara i te tāpiri kau, he tūāpapa kē, mai i tōna tīmatanga ake. Nō reira, ko te ako tuatahi o te rārangi mahi, kei te paetukutuku mātauranga o te NCEA, koia tēnā ko te whakawhanaungatanga. Ki tea o Hapanihi, i te nuinga o te wā, ka kōrerotia tēnei mea te whakapapa, ngā tuākana, ngā tēina, tokowhia? Ka pērā tonu te kawea, engari, ko te whakawhanaungatanga te takere Inā rā, e hono ana mātou ki te whenua, ki te iwi, ā, kua hangaia e mātou tētahi pukamahi e waihanga nei taku hoamahi i tētahi pukamahi, e ono ngā kiripuaki, tērā tētahi ākonga Māori Tāna mahi, he manaaki i tētahi ākonga nō Kōrea, ko Yamato te ingoa. He ākonga nō Kōrea. He ākonga Pākehā. Tērā hoki te tuakana o Rārere, ko Aroha tēnā me tōna hoa noho, ko Milei tēnā, nō te Moana nui a Kiwa. Nō reira, ko ā rātou kōrero ēnei. Tēnā, kei te wāhanga ako tuatahi, koia tēnā ko te whakawhanaungatanga. Ko te tuakiri o te tangata tēnā. Mā konā e herea ai ki ō tātou reo, ki ā tātou whakataukī kōrero anō hoki. Me te aha, ko te mātauranga Māori te tino tūāpapa o te hōtaka, ko te mana ōrite tēnā. Mā tēnā e wheako ai ngā ākonga i te mātauranga Māori, i te reo Māori hoki. (ngā puoro me te taitara) I a au ka tū nei hei kaiako reo, he mea nui ki a au, kia tīmata tika taku whakaako i tā te ngākau pono kia whakahōnoretia te mana ōrite, ā, ko tētahi o ngā wero kei a au, ko te kawea o ngā mahi i tā te ngākau pono me taku mōhio anō hoki, me kaua hei whakatoimaha i aku hoa me aku hoamahi reo Māori, reo Hapanihi. E kore hoki au e whakatoimaha i tō mātou kaiako reo Māori ki aku tini pātai Nō reira, ko mātou tonu tēnei kei te rangahau, kei te whakaheke werawera ka āwhina mai ngā hoa reo Hapanihi, reo Māori, engari, ko tētahi wero, ko ngā mātauranga kei a mātou, koia tonu tērā, kāore i kō atu i tērā otirā, ko ā mātou mahi whakaako, he tūturu. Ā, ko te ngākau whakaute tā mātou e hāpai ai. Otirā, e kore e whakatoimaha i ngā hoamahi reo i ngā hoamahi rānei … ngā hoa kōrero reo Māori, kōrero reo Hapanihi o te hapori, nā te mea, he wero nui tēnā, ko te whakapūkenga. (ngā puoro e rere ana) Ki ōku whakaaro, tētahi o ngā rongoā nunui, me kaua hei tāpiri kau i ngā kaupapa Māori ki ō wāhanga whakaako. Engari kē, ki te pīrangi rawa koe ki te hāpai i te mana ōrite, me tīmata pū mai i reira ka tirotiro ai ki ngā ara hei takahi māu. E mōhio ana au ki ētahi āwangawanga e kī ana, mehemea ka ākona te reo, ngā āhuatanga e whakaakona ai i te nuinga o te wā? Āe, whakatauritea ai e au ngā āhuatanga nei, ko aku whakaako e whāia nei i tēnei wā tonu me ērā o mua kua oti i a au ki te taumata 11 Inā whakatauritea, e pērā tonu ana taku whakaako i ngā momo āhua o te reo me te ahurea, kua whenumi. Engari rā, i tīmata ake ngā whakaako i te tūāpapa o te tirohanga mana ōrite. Tētahi mea nui anō, ko te mahi tahi ki tāngata kē. Ehara tēnei huarahi i te huarahi takitahi, he hīkoi takitini, mā te mahi tahi ki te waihanga rauemi, hei whakahōhonu ake i te mārama, ko ērā whiti kōrero, he wāhi nui tēnā i roto i te rongoā Mehemea ko au anahe ki tēnei huarahi, ka pokea rawatia. Waimarie ana au, he hoa tōku i wānangatia ai e māua ko tētahi pukamahi me ōna āhua. Ko taku hoa tonu te kaituhi o taua pukamahi, Ka riro māku te rauemi nei hei wewete, kei te whakahouhia, inā rā, ka wewetehia, ka whakamātauria me ngā ākonga, ka tuku i ngā kupu arotake. E whakahouhia ana e ia. He hoa reo toitū tō mātou, ko ia te kanohi hōmiromiro. Ka tukuna hoki ki ngā hoa reo Māori, reo Hapanihi anō rā. Arā, ko te mahi tahi te whai. Mā te ruku hōhonu ki te puna kōrero mō te mana ōrite, ka puta te māramatanga. Ko te whakawhanaunga me ngā ākonga. Ko te mōhio ki a rātou, ki ō rātou tuakiri me ā rātou taonga ake kei a rātou. Ko te mahi tahi me rātou. Ko te whakahuahua tika i ō rātou ingoa. Ko ngā whāinga tiketike mō ngā ākonga. Ko ngā āki ki a rātou, me kawe tahi mai ō rātou ahurea, tuakiri hoki ki te akomanga. He kōrero ngātahi me rātou mō aua kaupapa. He whakarite i ngā ara angitu, me te tauawhi e korowai nei. Ko te whakatikatika i ngā mahi whakaako me ngā hōtaka ako. Ko te whakamana i te mātauranga o te ākonga, tērā ka kawea mai ki te akomanga. Ki a au nei, ko te pūtaketake o te mana ōrite, ko te whakawhanaungatanga, ko te āta mōhio tonu ki a rātou. Kua rongo mātou i ngā reo o ngā kaiako, ko ngā hua o te whakatika i te waka ki tā te mana ōrite, ināianei, me tahuri ki ngā reo ākonga kia rongo ai i ō rātou whakaaro. Ko te kaupapa ake o te mana ōrite, i te ao mātauranga, ko te horahia o ngā whakapuaretanga angitu hei takahanga mā ngā ākonga katoa, ahakoa ko wai, nō whea. Ko te mana ōrite te kaupapa. Ko te whakatū i ngā āhurutanga mō rātou. Ko tētahi ao e nau mai ai a Tirohanga Māori e whakatau mai ai a Rongoā pitomata, ā, ka noho hoki hei akoako. Ko te mana ōrite, koia hoki tēnā, ko te āta whakarongo ki te ākonga me te ako, ko te pupuru anō hoki i tō arotake ā-tangata nei. Ko te whakatuwhera i ngā ara rerekē e taea ai e te ākonga te tuari i ō rātou mōhiotanga. Mai i tētahi āhua fono, ki tētahi āhua toi, ki tētahi āhua ā-waha. Ehara i te mea, ko te tuhituhi anahe te āhua whakapuaki ako. Ko te whakatika i te mana, koia rā te tīmatanga o te hīkoi e hoa mā. (ngā puoro ngahau me te taitara) Kāti, he aha te āhua o te mana ōrite ki a koe? Mōku ake, ko te tūhonohono te āhua o te mana ōrite. Whakamanatia te tangata, he nui noa atu ōna kiko, tēnā ka kitea rā i te akomanga. Ka tairanga te ngākau, inā aro nui mai ai te kaiako ki a au, ka pātai mai, e pēwhea ana au i waho atu i te akomanga, pēnei me aku mahi hākinakina Inā hoki, ko te whakaute i a au me ō whāinga tiketike hei whai māku. Ka uru ana au i tō akomanga, ka kitea mai te tae o taku kiri, me kaua hei pōhēhē, he koretake au nā te mea, he nui ōku painga. He aha ō whakaaro Sonny? Ko te mana ōrite, koia ko te āki i a tātou katoa, ko te tautoko tahi hoki, tētahi i tētahi. Ka pēwhea te āhua ki a koutou, ngā ākonga? Ki ōku whakaaro, mōku ake, ko tētahi ao ngātahi, ao tautoko, ao e tatū ai te wairua. I a au ka kōrero nei hei ākonga, he mea nui rawa atu ki a au, he āhurutanga tō mātou e tatū ai te wairua ki te tuku pātai, kia rongo ai hoki i te korowai tautoko. Ahakoa ō rerekētanga, ka puare te āhurutanga tōu hei hokitanga māu i ngā wā katoa. Tēnā, he aha te take, he mea nui tēnei āhua ki a koe? Mehemea ka ako i tētahi ao, kāore he aha i reira hei whāngai i te remurere, tēnā, kāore he take o taua ao. He nui te hira hei whakaū i te mana ōrite ki ō tātou akomanga kia puāwai ai te Māori i te ao mātauranga. He aha ō whakaaro? The reason this is important is because schools can ensure equity across te reo and English, giving equal opportunities for both languages. (ngā puoro) Tukua au kia horahia aku whakaaro. Kia tuwhera kau, kia mārama. If you don’t know my name, ask me. Whakawhanaunga mai ki a au. Inā kē ōku hua, tēnā ko te ākonga noa kei mua i tō aroaro. Tukua au kia takahia ngā ara e kōwhiria ai e au tonu. Whakapono mai ki a au, ka eke au. Inā kē ōku pūmanawa, tēnā kāore e mōhiotia nei e koe I am able to speak my native language. Ka eke ana au, tirohia, kaua anahe i ngā e taka ai au ki te hē. Whakamanatia taku toa, tōku pepeha. Āe mārika, he nui ēnei kaupapa, engari, he huarahi hou, he hīkoi roa. Nō reira, me mārama ki te mana i roto i te akomanga me mārama hoki ki a tātou anō ki tēnei huarahi hou, he mana tō te mātauranga. Ā, mā tō mōhio tonu ki ō kare ā-roto, ka māia ake te ngākau ki te kōkiri whakamua. Inā werohia ngā taiapa kua roa nei te tū, me manawa tītī tātou, ka tiro whakamuri, ki ā tātou hītōria, ki te korekore ka ngākau tuwhera ki te hāpai i ngā ako hou, he mana tōpū tērā ka kōkiri ngātahi te katoa ki tētahi ao noho ōrite mō te katoa. Behold the distant horizon, reach for the near horizon, fasten!
[ Audio Resource ]
- Title: Podcast 1 – What is Mana ōrite mō te mātauranga Māori?
- Description: Listen to a podcast of Webisode 1 here:
- Audio File Type: mp3
- Audio File Size: 16MB
- Audio URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2022-11/Ep1_Audio_0.mp3?VersionId=0LgOQI7o3ku9ewIq34valpUrMUc7w1Uz
- Transcript: English Nau mai
Audio Description: Listen to a podcast of Webisode 1 here:
Audio Transcript: English Nau mai
English
Nau mai, whakapiri mai and welcome to this web series where we'll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. Now we've got a range of tools set to support the sector and of course you, our educators. You told us you wanted to be supported to apply this mātauranga in the classroom as well as more kōrero (discussion) around mana ōrite mō te mātauranga Māori. No reira, kia areare taringa mai rā. We'll be bringing you a ten part web series. Support material including podcasts, self-assessment and reflection tools as well as five interactive webinars. You as our nations valued educators, iwi representatives, and whānau members of ākonga Māori across the motu (country) are key to the implementation of this change and the success of this kaupapa (initiative). 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. No doubt you would have heard of the seven NCEA changes. These include: Making NCEA more accessible. Embedding mana ōrite mō te mātauranga Māori. Strengthening literacy and numeracy. Having fewer, larger standards. Simplifying NCEA's structure. Showing clearer pathways to further education and employment. And finally keeping NCEA at level 1 as an optional level. So, haere mai. Come along with us as we unpack the second change priority mana ōrite mō te mātauranga Māori - equal status for Māori knowledge concepts. (Opening title with music playing) So, what really is mana ōrite? You've likely heard the words mana ōrite mō te mātauranga Māori in school hui (meetings). Now, it may sound a little overwhelming or intimidating at first. But I promise you, it's not as complicated as it all may seem. It's worth the effort for your professional growth and most importantly, the ākonga you teach. So, let's hear from the voices of our people. (background music playing with indistinct chatter) If we think of te mana ōrite we need to realise that it's part of a broader eco-system of values and ideas. Māori values and ideas And so, mana ōrite cannot be divorced from other key concepts in Māoridom. Uhm, this is as I understand it as a non-Māori person. So, I'm giving you my perspective so take it with a grain of salt. But, mana ōrite is related to other concepts like: whanaungatanga, kotahitanga, rangatiratanga. So, it's part of a broader understanding of Māori philosophies Mana ōrite specifically... Has its derivatives from Te Tiriti o Waitangi. So Te Tiriti o Waitangi, obviously the binding relationship between my people and tangata whenua. And so, mana ōrite is an equal understanding of the legitimacy authority of Māori knowledges. So Māori knowledges, I'm using plural there because there are multiple forms Māori knowledge. Whānau knowledge, hapū knowledge, iwi knowledge, Māori knowledge in general. And what it says is that those forms of knowledge are just as valid as the forms of knowledge from my ancestors. The exciting thing about mana ōrite is we are challenging colonisation and the devastation that it had on Māori and particularly but also non-Māori and that its cut off the potential for an honourable relationship. Which is what Te Tiriti o Waitangi talks about. It’s not about bi-culturalism, it’s about understanding how power can be shared amongst non-Māori and Māori. Well particular amongst the Ministry of Education and the Crown with various Māori communities. When I think about mana ōrite and I think of its potential to transform our education system, we need to think about the impacts, the ongoing impacts of colonisation and colonisation is a set of ideas, beliefs, assumptions, processes that erase Māori identity, language and culture. And it also erases Māori sense of place and belonging. Schools have been key mediums of asserting power and control over indigenous people. coming into an understanding of mana ōrite is directly about understanding and undoing the damage of colonisation. So prior to the assertion of western sovereignty we can see mutually beneficial relationships between settlers, very early settlers and tangata whenua. So they are related to each other, Māori have always been interested in technologies. My ancestors were always keen to understand and settle in new places so there was a sharing that went on. And we need to remember that there were mutually beneficial relationships between Māori and non-Māori before colonisation, colonisation has really damaged that relationship, it's broken trust between Māori and non-Māori. And I'm speaking very generally here about Māori and non-Māori, we are as diverse as anything. Basically, when we're looking at mana ōrite it’s a counter to the devastation and violence of colonisation by re-emphasizing the legitimacy and authority of Māori approaches to teaching and learning in our education system. Mana ōrite is equal status for Māori centric knowledge in NCEA. It’s about understanding that Māori have never had equal status in education. Now, we could actually flip this script and be a part of the solution and also "hashtag" be a good ancestor. It's about acknowledging the injustices and hardships of the past and how we got here. It requires kaiako to accept and validate Māori ideologies and concepts in education. It’s about valuing the life experiences and cultural capital of Ākonga and understanding how these will inform the way they learn. It's about understanding how a Māori world view will bring different perspectives to context and how these facilitate richer learning It’s about knowing the impact of colonisation on our education system and who's narrative is visible in our curriculum. It is about establishing a system of fairness. Its keeping academic pathways open for ākonga Māori by removing barriers. (titles with background music playing) I've been very lucky to be involved in the development of the new achievement standards and course outlines so that has really got me in a headspace of thinking around mana ōrite and how we can do this authentically and with integrity in our teaching learning programme for Japanese. At the moment I'm piloting level 1 course outline and achievement standards. The course outline started from a mana ōrite, mātauranga Māori perspective. So it’s not an add-in, it’s something that we're doing from the start. So, the first unit in the course outline that's available on the NCEA dot education website is whakawhanaungatanga. So, normally we talk about family in Japanese and we say you've got older siblings, younger siblings, how many? We're still doing that but we're doing it under whakawhanaungatanga. So we're making connections back to the land, back to people and we've created a workbook my colleague is writing a workbook, we've got six characters, we have a Māori student We have him hosting the Japanese international student, Yamato. We have a Korean international student. We have a Pākeha student. And we've got Rarere's older sister Aroha and her flat mate Milei bringing in Pasifika as well. So, it tells their story. So in the first unit whakawhanaungatanga that's getting to know people. It's all about their identity. This also links back to our languages whakataukī as well. Um so we're actually starting our programme from a mana ōrite mātauranga Māori perspective. So the students get to experience and learn more about mātauranga Māori they also learn some te reo as we go along. (background music playing over the title) As a language teacher it's really important for me that we are doing things with integrity and honouring mana ōrite and one of the challenges I have is making sure that we're doing it with that integrity and I'm conscious of also not wanting to overload my friends and colleagues who speak te reo and Japanese. And I don't want to overload our Māori language teacher as well with lots of questions and so We're doing a lot of work and research ourselves getting everything checked as well through friends that speak Japanese and Māori but one of the challenges there is that we only know what we know and it's checking that what we are talking about with the students is authentic. And we are being respectful of what we're doing there as well. But again not wanting to overburden our colleagues who are te reo teachers or our colleagues who ... friends who speak Māori and Japanese in the community as well because that's the big challenge, the upskilling there. (background music playing) I think one of the um biggest solutions is not taking your current units of work and adding some things in. If you really want to be authentic about mana ōrite you start from that perspective and look at what you can do so I know um some concerns being raised about are you going to be covering the language that we would normally cover? Yes when I've done comparisons between what I'm teaching currently at year 11 and what I've done in the past, I'm still covering all the different language and the culture that we teach they are intwined. But we've made sure we started from the mana ōrite perspective. I think one of the other things too is working with people. You're not, you're not on this journey by yourself it is working with others to help create the resources, deepen the understanding, having those conversations that's really important as part of the solution If I was doing this by myself it would be really challenging. I'm lucky I've got a friend who we brainstormed around what the workbook would look like. She's writing the workbook, I'm critiquing, it's being updated, I critique I then trial it with the students we give feedback. She's updating. We have a native speaker checking it. We also check through with colleagues that speak Māori and Japanese as well. So it is working collaboratively, together on what we're producing. Learning what mana ōrite means we've really gotta delve deeper. And it is about building the relationships with the students. Getting to know them, what their identity that they bring to the class room. It's working alongside them. It is about pronouncing their names correctly. It's having those high expectations for ākonga. It's expecting them to bring their culture and identity to the classroom. Having a kōrero with them about it. It's about setting the ākonga up for success with full support. It's about differentiating our teaching and learning programmes. It's about acknowledging the knowledge that our students bring into the classroom. It really for mana ōrite it comes back for me to be about building relationships, getting to know them, whakawhanaungatanga. Now that we have heard from our kaiako and explored the benefits of reorientating our practise with mana ōrite focus, let's hear now the voices of our ākonga and get their whakaaro. Mana ōrite in the context of education is about making sure that ākonga Māori, our Māori students are given the same opportunities as non-Māori to succeed. And indeed the right to experience that success as Māori. It's all about equity. It's about creating safe spaces for our ākonga. It is an environment where Māori perspectives and potential solutions are welcomed and used as learning opportunities. Mana ōrite is about choosing to listen to ākonga voices and learning and also restraining from personal judgement. It's about offering different modes for ākonga to share their knowledge and understanding. From fono style to visual and oral delivery. Written formats are not the only way to communicate learning. Shifting the power imbalance is just the beginning of the journey e hoa mā. (cheerful music playing over the title) So what does mana ōrite look like for you? - Personally, mana ōrite looks like connecting with me. Acknowledge that I am more than what you just see inside of your classroom. I really appreciate when kaiako take the time to ask how I am outside of the class especially my extra-curricular activities. I also think it looks like respecting me enough to hold me to high standards. Ahh, when I walk into your classroom and you see the colour of my skin don't just write me off and categorise me as incapable because I'm so much more than that. What do you think Sonny? Mana ōrite is being able to build each other up and having each other’s back. What does it feel like as ākonga? I think personally for me it feels like having an inclusive, encouraging and a welcoming environment. I think it's so important as ākonga to feel like we have a safe place where we can ask questions and feel supported in our learning. Umm yeah so like, what, no matter what your differences are like you'll always have a spot where you are and you'll always be welcomed. So, why do you think this is important? Learning within a system that does not facilitate our passion for learning has no purpose. It's important to implement mana ōrite within our akomanga so that we as Māori can thrive in our education. What do you think? Ko te take he mea nui tēnei, nā te mea ka taea te kura katoa ki te kōrero i te reo me te reo Pākeha kia ōrite te tapeketanga o ngā reo katoa. (background music plays) Let me share my thoughts and ideas. Be flexible and understanding. Pātai ki ahau mehemea kāre koe e mōhio ki taku ingoa. Connect with me, I'm more than what you just see in class. Allow me to have choices about my learning. Expect me to do well in class. I have more talents than you think Āhei au ki te kōrero i roto i taku reo Māori Notice when I do well, not only when I mess up. Recognise my greatness, who I am and where I'm from. Yup, it's a lot to take in and as we know, change is a journey. So just being mindful of the power play in our classrooms we need to be mindful of ourselves in the change process as well, knowledge is power. and knowing why you are feeling the way you are, empowers you to take positive next steps. When challenging the status quo we need to be courageous to truly look into our past to step into the unknown and be vulnerable and open to try new things, there is power and mana in the collective moving forward to an inclusive future. Ko te pae tawhiti whāia, ko te pae tata, whakamaua kia tīna.
Te Reo Māori
Nau mai, whakapiri mai ki ēnei terenga ipurangi e hāpai nei i te mana ōrite mō te mātauranga Māori. Koia tēnei ko te mana ōrite mō te mātauranga Māori me ōna tikanga o roto o te hōtaka hou NCEA. Tērā ngā rauemi taputapu kua oti nei te hanga hei tautoko ake i te rāngai, otirā, i a koutou tahi, ngā pūkenga tuku mātauranga. Nō koutou te hiahia kia āwhinatia rā koutou ki te whakatinana i te mātauranga nei ki te akomanga me ētahi atu ara kōrero e pā ana ki te mana ōrite mō te mātauranga Māori. So, listen in. Tekau ā mātou terenga ipurangi ka whakaatuhia atu. I tua atu, tērā ngā matatiki, pēnei me ētahi pakihere rokiroki, ētahi taputapu aromatawai, tākirikiri whakaaro tae atu ki ngā hui ataata whakawhitiwhiti kōrero. Ko koutou ēnei, ko ngā pūkenga toa, ko ngā māngai iwi, ko ngā whānau o ngā ākonga Māori, puta noa i Aotearoa, he hira te wāhi ki a koutou e tutuki ai ngā whāinga o tēnei kaupapa. Ko ō āpōpō whakatupuranga ērā te whai hua i ēnei kōkiri, me te manako hoki, he āwhina o roto o ēnei rauemi mā koutou, ki tēnei takahanga hou, ki tua. Kāore e kore, kua rongo rā koutou, ko ngā whakahounga e whitu o te NCEA. Inā rā: He whakamāmā ake i te NCEA kia wātea kau. He whakawhenua i te mana ōrite mō te mātauranga Māori He whakaū i te mātauranga pānui/tuhituhi, tae atu ki te pāngarau. He whakaheke i ngā paerewa nunui. He whakamāmā i te hanganga o te whare NCEA He whakamārama i ngā ararau ki te mātauranga me te mahi ki tua atu. Hei whakakapi ake, he waiho i te NCEA taumata 1 hei kaupapa kōwhiringa. Tēnā, haere mai. Kia kura takahi puni tātou, ka wewete i te tuarua o ngā whakahounga matua e pā ana ki te mana ōrite mō te mātauranga Māori. (Te taitara whakataki me ōna puoro) Kāti, he aha rawa ia te tikanga o te mana ōrite? Kua rangona rānei ngā kupu nei, te mana ōrite mō te mātauranga Māori i roto i ngā hui ā-kura. Tērā pea, ko tō rongo tuatahitanga i ēnei kupu, he toimaha, he whakawehiwehi. Engari rā, e pono ana taku whakahau, ehara i te mea, he taniwha te kaupapa nei. Ka whai hua tō tupu ā-ngaio nei, otirā, he mea nui rawa atu mō ngā ākonga kei mua i tōu aroaro. Nō reira, me tahuri ki ngā whakaaro e whai ake nei. (Ngā puoro me te reo ketekete) Ki te whakaarotia te mana ōrite, kua kuhu atu tātou ki tētahi ao whakaaro whānui mō ngā uaratanga me ngā ariā. Ko ngā uaratanga me ngā ariā Māori ēnei. Me te aha, e kore te mana ōrite e wehewehe i ētahi atu tūāpapatanga o te ao Māori. Hei tā taku titiro, me tōku anō mārama, ehara au i te tangata Māori. Tēnei au te whakatakoto ake i ōku whakaaro, kei a koe rā te tikanga, kia mau āku, kia parea rānei. Engari, e hono ana tēnei mea te mana ōrite ki ngā kaupapa pēnei me te whanaungatanga, te kotahitanga me te rangatiratanga. Nō reira, he aho kotahi ki ngā aho huhua mō ngā ariā Māori inā rā, te Mana ōrite nei… Ko ōna pūtaketake, i hua ake i Te Tiriti o Waitangi Koia tēnei ko te pūtahitanga o ōku iwi me te tangata whenua. Nō reira, ko te mana ōrite nei, ko te ōrite o te mārama ki te mana o ngā mātauranga Māori. Inā ko te mātauranga Māori, me ōna mata huhua, arā, he nui ngā mata o te mātauranga Māori. Pēnei me te mātauranga ā-whānau, te mātauranga ā-hapū, te mātauranga ā-iwi me te mātauranga Māori, whānui nei. Ko te kaupapa ia e meatia nei, ko ērā momo mātauranga Māori, he mana tonu, pēnei me ngā mātauranga o ōku tūpuna, kāore he rerekē. Ko te manahau o te ngākau, e tukituki nei tātou ki ngā tāmitanga me ōna whakawhiu ki te Māori otirā, e hāngai pū ana ki ngā tāngata, ehara i te Māori, kua motukia te taura whanaungatanga. Kei konā tōna kōrero, kei Te Tiriti o Waitangi. Ehara ko te noho ahurea rua, ko te mārama kē, me pēhea te pupuru ngātahi a Tauiwi me te Māori i te mana kia ōrite. Koia tēnā te kaupapa i waenganui i te Tāhuhu o te Mātauranga me te Kāwanatanga me ngā hapori Māori. Ka whakaaro ana au mō te mana ōrite, ka whakaaro ake mō tōna pito mata, kia rerekē te pūnaha mātauranga, me āta aro tātou ki ngā whiu, ki ngā whiu kāore noa i mutu noa, mō te tāmitanga me te mea hoki, tēnei mea te tāmitanga, he kete whakaaro, he kete whakapono, he kete rangirua, he tukanga hei kōhuru i ngā tikanga Māori, i te reo Māori me tōna ahurea. Otirā, ka patua te wairua o te Māori, tōna hono ki te whenua, ki tōna tūrangawaewae. Noho mai ai ko ngā kura tonu, te waka hei whakatoka i tētahi mana whakahaere ki runga i ngā iwi taketake. Ki te kuhuna te kūaha o te mana ōrite, kua mārama ki ngā whiu o te tāmitanga, me pēhea hoki e Nō reira, nō mua atu i ngā pēhitanga a Tauiwi, e mārama ana te titiro, i pai ngā honohono a ngā Tauiwi me te tangata whenua, ā, he whai hua ki ia taha. Inā rā, kua tūhono tahi, mai i rā anō te aro o te Māori ki ngā hangarau. I nui te hīkaka o ōku tūpuna kia māmara, kia tatū hoki i a rātou he whenua hou, nō reira, tērā te tuari ngātahi i hāpaitia. Me mārama hoki ki a tātou, he hua ngātahi i puta i ngā honohononga i waenganui i a Ngāi Māori me Ngāi Tauiwi nō mua i te tāmitanga, nā te tāmitanga i wāhi rua ai aua honohononga, kua motu te whakapono o tētahi ki tētahi. Inā rā, e kōrero whānui ana au mō Ngāi Māori me Ngāi Tauiwi, he iwi rerekē noa atu tātou. Koia tēnā, inā tirohia te mana ōrite, ko te utu tērā o ngā whiu kikino o te tāmitanga mā te whakatairanga anō i te mana o ngā kaupapa Māori i roto i ngā mahi whakaako me ngā mahi akoako ki te rāngai mātauranga. Ko te mana ōrite te ōrite tahitanga mō ngā mātauranga Māori ki te NCEA. Ko te mārama hoki tērā, kāore te ao Māori i noho ōrite i te ao mātauranga. I tēnei wā, kei ō tātou ringaringa te rongoā, ka whāia he huarahi hou, ka ‘meinga’, me tupuna papai. Ko te hāpai ake i ngā kinonga me ngā uauatanga o neherā, ka kōkiri whakamua ai. Me hāpai, me whakatinana hoki te kaiako i te ao Māori i te ao mātauranga Me tiaki i ngā wheako me ngā hua o te ahurea o ngā ākonga, me te whai māramatanga hoki, kei whea te wāhi o aua taonga hei kaiwhāngai i te ako o ngā ākonga. Koia hoki tēnā, ko tā te Māori titiro ki ngā tini horopaki me te hōhonu ake o te ako ka hua mai Ko te mōhio hoki ki ngā whiu o te tāmitanga i te ao mātauranga, otirā, nō wai te reo matua e kawe ana i te marautanga. Ko te hanga i ngā tukanga ōrite. Ko te whakapuare i ngā ara huhua mā Ngāi Ākonga Māori mā te turaki i ngā taiapa (ngā taitara me nga ngā puoro) Tino waimarie ana au, kua whai wāhi atu au ki te hanganga mai o ngā paerewa tutukinga hou me ngā rārangi mahi hou me te aha, ka nui taku whakaaro mō te mana ōrite me tā tātou whakatinana i a ia kia tika kia whai mana i tā mātou hōtaka whakaako mō te kaupapa Hapanihi Inā rā, i tēnei wa tonu, kua whakamānutia tētahi rārangi mahi, taumata 1 me ōna paerewa tutukinga. I takea mai te rārangi mahi i te tirohanga mana ōrite me te mātauranga Māori Ehara i te tāpiri kau, he tūāpapa kē, mai i tōna tīmatanga ake. Nō reira, ko te ako tuatahi o te rārangi mahi, kei te paetukutuku mātauranga o te NCEA, koia tēnā ko te whakawhanaungatanga. Ki tea o Hapanihi, i te nuinga o te wā, ka kōrerotia tēnei mea te whakapapa, ngā tuākana, ngā tēina, tokowhia? Ka pērā tonu te kawea, engari, ko te whakawhanaungatanga te takere Inā rā, e hono ana mātou ki te whenua, ki te iwi, ā, kua hangaia e mātou tētahi pukamahi e waihanga nei taku hoamahi i tētahi pukamahi, e ono ngā kiripuaki, tērā tētahi ākonga Māori Tāna mahi, he manaaki i tētahi ākonga nō Kōrea, ko Yamato te ingoa. He ākonga nō Kōrea. He ākonga Pākehā. Tērā hoki te tuakana o Rārere, ko Aroha tēnā me tōna hoa noho, ko Milei tēnā, nō te Moana nui a Kiwa. Nō reira, ko ā rātou kōrero ēnei. Tēnā, kei te wāhanga ako tuatahi, koia tēnā ko te whakawhanaungatanga. Ko te tuakiri o te tangata tēnā. Mā konā e herea ai ki ō tātou reo, ki ā tātou whakataukī kōrero anō hoki. Me te aha, ko te mātauranga Māori te tino tūāpapa o te hōtaka, ko te mana ōrite tēnā. Mā tēnā e wheako ai ngā ākonga i te mātauranga Māori, i te reo Māori hoki. (ngā puoro me te taitara) I a au ka tū nei hei kaiako reo, he mea nui ki a au, kia tīmata tika taku whakaako i tā te ngākau pono kia whakahōnoretia te mana ōrite, ā, ko tētahi o ngā wero kei a au, ko te kawea o ngā mahi i tā te ngākau pono me taku mōhio anō hoki, me kaua hei whakatoimaha i aku hoa me aku hoamahi reo Māori, reo Hapanihi. E kore hoki au e whakatoimaha i tō mātou kaiako reo Māori ki aku tini pātai Nō reira, ko mātou tonu tēnei kei te rangahau, kei te whakaheke werawera ka āwhina mai ngā hoa reo Hapanihi, reo Māori, engari, ko tētahi wero, ko ngā mātauranga kei a mātou, koia tonu tērā, kāore i kō atu i tērā otirā, ko ā mātou mahi whakaako, he tūturu. Ā, ko te ngākau whakaute tā mātou e hāpai ai. Otirā, e kore e whakatoimaha i ngā hoamahi reo i ngā hoamahi rānei … ngā hoa kōrero reo Māori, kōrero reo Hapanihi o te hapori, nā te mea, he wero nui tēnā, ko te whakapūkenga. (ngā puoro e rere ana) Ki ōku whakaaro, tētahi o ngā rongoā nunui, me kaua hei tāpiri kau i ngā kaupapa Māori ki ō wāhanga whakaako. Engari kē, ki te pīrangi rawa koe ki te hāpai i te mana ōrite, me tīmata pū mai i reira ka tirotiro ai ki ngā ara hei takahi māu. E mōhio ana au ki ētahi āwangawanga e kī ana, mehemea ka ākona te reo, ngā āhuatanga e whakaakona ai i te nuinga o te wā? Āe, whakatauritea ai e au ngā āhuatanga nei, ko aku whakaako e whāia nei i tēnei wā tonu me ērā o mua kua oti i a au ki te taumata 11 Inā whakatauritea, e pērā tonu ana taku whakaako i ngā momo āhua o te reo me te ahurea, kua whenumi. Engari rā, i tīmata ake ngā whakaako i te tūāpapa o te tirohanga mana ōrite. Tētahi mea nui anō, ko te mahi tahi ki tāngata kē. Ehara tēnei huarahi i te huarahi takitahi, he hīkoi takitini, mā te mahi tahi ki te waihanga rauemi, hei whakahōhonu ake i te mārama, ko ērā whiti kōrero, he wāhi nui tēnā i roto i te rongoā Mehemea ko au anahe ki tēnei huarahi, ka pokea rawatia. Waimarie ana au, he hoa tōku i wānangatia ai e māua ko tētahi pukamahi me ōna āhua. Ko taku hoa tonu te kaituhi o taua pukamahi, Ka riro māku te rauemi nei hei wewete, kei te whakahouhia, inā rā, ka wewetehia, ka whakamātauria me ngā ākonga, ka tuku i ngā kupu arotake. E whakahouhia ana e ia. He hoa reo toitū tō mātou, ko ia te kanohi hōmiromiro. Ka tukuna hoki ki ngā hoa reo Māori, reo Hapanihi anō rā. Arā, ko te mahi tahi te whai. Mā te ruku hōhonu ki te puna kōrero mō te mana ōrite, ka puta te māramatanga. Ko te whakawhanaunga me ngā ākonga. Ko te mōhio ki a rātou, ki ō rātou tuakiri me ā rātou taonga ake kei a rātou. Ko te mahi tahi me rātou. Ko te whakahuahua tika i ō rātou ingoa. Ko ngā whāinga tiketike mō ngā ākonga. Ko ngā āki ki a rātou, me kawe tahi mai ō rātou ahurea, tuakiri hoki ki te akomanga. He kōrero ngātahi me rātou mō aua kaupapa. He whakarite i ngā ara angitu, me te tauawhi e korowai nei. Ko te whakatikatika i ngā mahi whakaako me ngā hōtaka ako. Ko te whakamana i te mātauranga o te ākonga, tērā ka kawea mai ki te akomanga. Ki a au nei, ko te pūtaketake o te mana ōrite, ko te whakawhanaungatanga, ko te āta mōhio tonu ki a rātou. Kua rongo mātou i ngā reo o ngā kaiako, ko ngā hua o te whakatika i te waka ki tā te mana ōrite, ināianei, me tahuri ki ngā reo ākonga kia rongo ai i ō rātou whakaaro. Ko te kaupapa ake o te mana ōrite, i te ao mātauranga, ko te horahia o ngā whakapuaretanga angitu hei takahanga mā ngā ākonga katoa, ahakoa ko wai, nō whea. Ko te mana ōrite te kaupapa. Ko te whakatū i ngā āhurutanga mō rātou. Ko tētahi ao e nau mai ai a Tirohanga Māori e whakatau mai ai a Rongoā pitomata, ā, ka noho hoki hei akoako. Ko te mana ōrite, koia hoki tēnā, ko te āta whakarongo ki te ākonga me te ako, ko te pupuru anō hoki i tō arotake ā-tangata nei. Ko te whakatuwhera i ngā ara rerekē e taea ai e te ākonga te tuari i ō rātou mōhiotanga. Mai i tētahi āhua fono, ki tētahi āhua toi, ki tētahi āhua ā-waha. Ehara i te mea, ko te tuhituhi anahe te āhua whakapuaki ako. Ko te whakatika i te mana, koia rā te tīmatanga o te hīkoi e hoa mā. (ngā puoro ngahau me te taitara) Kāti, he aha te āhua o te mana ōrite ki a koe? Mōku ake, ko te tūhonohono te āhua o te mana ōrite. Whakamanatia te tangata, he nui noa atu ōna kiko, tēnā ka kitea rā i te akomanga. Ka tairanga te ngākau, inā aro nui mai ai te kaiako ki a au, ka pātai mai, e pēwhea ana au i waho atu i te akomanga, pēnei me aku mahi hākinakina Inā hoki, ko te whakaute i a au me ō whāinga tiketike hei whai māku. Ka uru ana au i tō akomanga, ka kitea mai te tae o taku kiri, me kaua hei pōhēhē, he koretake au nā te mea, he nui ōku painga. He aha ō whakaaro Sonny? Ko te mana ōrite, koia ko te āki i a tātou katoa, ko te tautoko tahi hoki, tētahi i tētahi. Ka pēwhea te āhua ki a koutou, ngā ākonga? Ki ōku whakaaro, mōku ake, ko tētahi ao ngātahi, ao tautoko, ao e tatū ai te wairua. I a au ka kōrero nei hei ākonga, he mea nui rawa atu ki a au, he āhurutanga tō mātou e tatū ai te wairua ki te tuku pātai, kia rongo ai hoki i te korowai tautoko. Ahakoa ō rerekētanga, ka puare te āhurutanga tōu hei hokitanga māu i ngā wā katoa. Tēnā, he aha te take, he mea nui tēnei āhua ki a koe? Mehemea ka ako i tētahi ao, kāore he aha i reira hei whāngai i te remurere, tēnā, kāore he take o taua ao. He nui te hira hei whakaū i te mana ōrite ki ō tātou akomanga kia puāwai ai te Māori i te ao mātauranga. He aha ō whakaaro? The reason this is important is because schools can ensure equity across te reo and English, giving equal opportunities for both languages. (ngā puoro) Tukua au kia horahia aku whakaaro. Kia tuwhera kau, kia mārama. If you don’t know my name, ask me. Whakawhanaunga mai ki a au. Inā kē ōku hua, tēnā ko te ākonga noa kei mua i tō aroaro. Tukua au kia takahia ngā ara e kōwhiria ai e au tonu. Whakapono mai ki a au, ka eke au. Inā kē ōku pūmanawa, tēnā kāore e mōhiotia nei e koe I am able to speak my native language. Ka eke ana au, tirohia, kaua anahe i ngā e taka ai au ki te hē. Whakamanatia taku toa, tōku pepeha. Āe mārika, he nui ēnei kaupapa, engari, he huarahi hou, he hīkoi roa. Nō reira, me mārama ki te mana i roto i te akomanga me mārama hoki ki a tātou anō ki tēnei huarahi hou, he mana tō te mātauranga. Ā, mā tō mōhio tonu ki ō kare ā-roto, ka māia ake te ngākau ki te kōkiri whakamua. Inā werohia ngā taiapa kua roa nei te tū, me manawa tītī tātou, ka tiro whakamuri, ki ā tātou hītōria, ki te korekore ka ngākau tuwhera ki te hāpai i ngā ako hou, he mana tōpū tērā ka kōkiri ngātahi te katoa ki tētahi ao noho ōrite mō te katoa. Behold the distant horizon, reach for the near horizon, fasten!
Supplementary Resource 1 – My reflection and growth journey: Mana ōrite
Supplementary Resource 1 – My reflection and growth journey: Mana ōrite
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Webisode 2 – What is mātauranga Māori?
In this webisode, you’ll learn:
- about the history of Aotearoa New Zealand in order to inform a better future
- how colonisation has informed our education system and discredited Māori knowledges
- which key events throughout colonisation continue to impact the education system and suppress mātauranga Māori
- the foundational concepts that inform mātauranga Māori.
In this webisode, you’ll learn:
- about the history of Aotearoa New Zealand in order to inform a better future
- how colonisation has informed our education system and discredited Māori knowledges
- which key events throughout colonisation continue to impact the education system and suppress mātauranga Māori
- the foundational concepts that inform mātauranga Māori.
[ Video Resource ]
- Title: What is mātauranga Māori?
- Description: We share what has happened in the past, and how that might look in the present—All while thinking about the change we are wanting to make for the future.
- Video Duration: 21 minutes
- Video URL: https://player.vimeo.com/video/773589257?h=51172ea79e
- Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
English
Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations, iwi representatives and whānau members of ākonga Māori across the motu are key to the implementation of this change and indeed the success of this kaupapa. Our future generations will benefit from the foundations laid today and we hope that these resources will support your transition into this new space. So, haere mai come along with us as we unpack this second change priority Mana ōrite mō te mātauranga Māori – Equal status for Māori knowledge concepts. Opening title with music This is the second of installment of this webseries where we share what has happened in the past, how that might look in the present and all while thinking about the change we are wanting to make for the future. Now, you may have caught webisode 1 unpacking mana ōrite in the context of education That is equal status for Māori centric knowledge So, let's get a move on to our next topic: mātauranga Māori. In this segment we will hear from experts about how having a greater understanding of our history and impacts of mātauranga Māori can help to inform our future. (music playing over the title) Why do we need to understand our history to move forward? Put simply it's important to understand our history in order to move forward Because we need to the acknowledge the mistakes that have been made in the past If we acknowledge those mistakes then we can address them and not make the same mistakes again. (music playing over the title) How does knowing our past help inform our future? History informs us of how we become who we are as a people And if we look at the underlying premise of mana ōritetanga the purpose of that is to bring to a level of equity all of mātauranga Māori that has for generations been deliberately ignored. And so this is the time where we need to bring that raise the level of mātauranga Māori in our schools, among our people, in our society in order to just bring us to a level of equity. (music playing) How do we acknowledge the hurts of the past to move forward collectively? The first thing we need to do is we need to recognise what that hurt is and identify it If we do not then we can not get to the root cause of the particular hurt and we'll only be addressing or band aiding what we think is the surface issues When in actual fact, what lies beneath it is a lot more And it's all of those various levels that need to be addressed So therefore identify recognise what those hurts are, dig deeper and then deal with those particular challenges at the respective levels. Equity can't be achieved unless the past is known and acknowledged. We can then make an informed and conscious effort to know better and do better. This whakaaro is invaluable as kaiako and kura navigate unchartered territory. There is a saying in te reo Māori: Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back. So let's delve a little deeper. Now we have some knowledge about why we need to learn about our past let's explore how we got here and why we need to place a spotlight on mātauranga Māori in our education system. This will require you to open your mind and prepare for everything you have previously learned to be challenged. To dive deeper let's hear from Dr Vincent O'Malley. Renowned historian and academic to hear his whakaaro on how the New Zealand Land Wars impacted the educational system at the time and consequently mātauranga Māori. (music playing over the title) What do you believe the impact of Aotearoa, New Zealand histories will be in our future as a nation? What do I belive will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. (music playing) Would you agree this is a momentous change in New Zealand educational history? Why? Absolutely, I think so. I mean I think one of the reasons that Pākeha turned their backs on this history for a long time Was that it was seen as something that was, it made people feel uncomfortable It was seen as potentially divisive because it didn't reflect well on their ancestors. And I think really the purpose of engaging with that history is actually so that we come away with a shared sense of where we've come from as part of a healing process And that's something that can bring us together as a nation rather than tear us a part having a shared sense of that history warts and all You know, we need to know the good, the bad and the ugly about our history. Well it's something that has taken decades Māori have been calling for this for a long time. A number of historians and of course we've seen that rangatahi have also been calling for this and the students from Ōtorohanga college with their 2015 petition that called for a national day of commemoration for the New Zealand wars and so we have rā maumahara now and the teaching of New Zealand history from 2023 was the second part of their petition where they called for this history to be taught in all schools and so that's something that um you know the example of young people pleading to be taught this history and really for a long time it's been the adults who are saying no and finally we're beginning to catch up and I think you know it sort of shows that rangatahi today are comfortable learning with this history Even if it is difficult and makes them feel uncomfortable because they know it's important and they know it's a critical part of understanding who they are and having that sense of community and identity. (music playing) How can education be a tool to support this nationwide change? One thing I can see happening with the new Aotearoa histories curriculum is that students might actually educate their parents and their grandparents because so many of us didn't learn any of this history in our own school years and um you know wouldn't it be wonderful for schools to have community evenings where everyone came along and the students gave presentations to their parents and grandparents about that history so it's a learning process for everybody But I also think for schools that don't have existing relationships with mana whenua that could be hugely transformative as well and wider than just the history curriculum Establishing those relationships so that those schools and the students in those schools have a sense of the whenua that they live on and they go to school on and the histories that are embedded in that land and so people become aware of their environment and the historical context to where they are today. The New Zealand wars I would argue were hugely transformative events in many ways far more so than either world war that New Zealand troops fought in overseas And the wars of the 1860s and especially marked a kinda turning point because for the first 20 years after Te Tiriti was signed in 1840 Māori and Pākeha kinda co-existed and it wasn't really clear they had these two different kinda understandings of what Te Tiriti was about On the one hand the Crown had this notion that this was about Māori ceding sovereignty and Pākeha expectations that they were in charge now And on the other hand of course Māori and rangatira understood that to be a partnership Māori and Pākeha and they also understood that tino rangatiratanga had been promised to them. And it wasn't really clear to them which of these versions was going to prevail For a long time, for 20 years so only in the 1860's through the process of the New Zealand wars that the Crown does enough to impose its vision of the treaty its narrow vision of that as a treaty of session where they essentially are saying we're in charge now And that has almost immediate consequences so for example the Waikato war - the invasion of Waikato ends in April 1864. By the end of that year the Native land Court is established. Te Kooti Tango Whenua which Sir Hugh Kawharu described as an engine of destruction for Māori society and by 1867 you have the Native Schools Act pass which is an agent of assimilation Neither of these institutions would have been possible without Crown victory in the New Zealand wars especially the Waikato war and one of those strips Māori of their lands and the other of their language And so we live with the consequences of this history today. It's not ancient history. The consequences reverberate even today. I think what the wars did was allow the Crown to impose its' will on Māori communities in many senses And so as I say the Native Schools system that's imposed in 1867 has an explicitly assimilationist agenda where teaching is in English and te reo Māori is discouraged. You see later on you have things like the Tohunga Suppression Act and so on which are all part of this process that effectively denigrates mātauranga Māori and marginalises Māori view points and perspectives on our history not just in the education curriculum but in all kinds of ways You know Māori are effectively excluded from local Government for more than a century And have a very marginal role at a central Government level So it is very, very difficult for Māori voices, Māori perspectives, mātauranga Māori to be acknowledged within that overall framework where a colonialist perspective triumphs and prevails really until at least the 1970s so from the 1860s on to at least the 1970s where that starts to turn a little bit and we're still kind of in the process now of unwinding that legacy of colonisation and dispossession and so on through things like the treaty settlements process which of course only returns a token or very small amount of what was taken from those communities you know it's typically 1-2% of the value of what was lost So, iwi who sign those treaty settlements, sign away 98% of everything they lost And people who, as I say people who don't have that historical awareness don't really understand that, just the scale of those losses. E hika mā what a layered history we've had but it doesn't stop there. Fast forward 80 years and the loss of mātauranga Māori soon becomes more evident. 1960 The Hunn Report 1962 The Currie Report. Both of these reports put a spotlight on the gap in achievement between Māori and non-Māori 1972 Ngā Tamatoa and Te Reo Māori society lay the Māori Language petition down on Parliament steps 1982 the first Kōhanga Reo was founded. 1985 the first kura kaupapa Māori opened Between 2002 and 2004 NCEA introduced to secondary schools to replace the School Certificate programme. And in 2018 NCEA change package begins Now we are here in 2022 readying ourselves for the most profound, philosophical change in our nation’s history of education Āe, its history in the making And you'll be playing a critical part. Learning more will help us all understand. Opening our minds to new ways of thinking and eventual ways of being. These changes will all help us to connect more with our ākonga Māori but the challenge now is for educators to take action. Mana ōrite and mātauranga Māori go hand in hand However, mātauranga Māori also has its' own mana, its' own right. What is mātauranga Māori? So in essence simply mātauranga Māori refers to a body of knowledge that exists in New Zealand today that was created by Māori people over hundreds and hundreds of years of living in this country The significance however of this body of knowledge is that it contains within it a certain series of perspectives and ideas about the nature of life about the nature of the world, about the nature of existence. And these are what is called indigenous ideas. These are what are called tangata whenua ideas. This is what is called by the tangata whenua or indigenous worldview And what these set of ideas are about is the belief that all things are kin to one another That the earth is our mother, that we are born from the earth. And all things are born from the earth. And are therefore kin with each other And that life is to be lived in a kinship based relationship with the natural world. That we are a part of the web and fabric of life And that our humanity and our very identity fundamentally what it is to be human Is revealed to us and experienced by us through relationships with specific geographies with the whenua, with the moana with our maunga and so on This is a wisdom that lies at the heart of mātauranga Māori. And a reworked, and reimagined tangata whenua today, tangata whenuatanga today and indigeneity today represents a positive and significant response to the peculiar realities and challenges we face in the 21st century. This is the great value and possibility of mātauranga Māori today and why many of us are committing to it. (music playing) How can we implement mātauranga Māori into the classroom? So the simple things that can be done by teachers, families, schools throughout the country today is simply to increase ones understanding of Māori culture There are lots of resources out there now including for example the Te Ara online New Zealand encyclopedia Which contains all sorts of information and knowledge about the construction of the Māori world and aspects of the traditional Māori worldview. There are resources available, readily available for teachers to teach things like for example the realm of Tangaroa of the sea Or Tāne Mahuta of the forest Or Rongomaraeroa, Rongomātāne for example to do with gardening You can find all of these kinds of things on the Te Ara online encyclopedia And other places as well The Te Papa Tongarewa, the Museum of New Zealand website contains all sorts of information about aspects of mātauranga Māori in different places. So a general thing is to make use of those publicly available resources Bring them into your classroom. Interpret them a little and help kids learn aspects of them. And all sorts of other kinds of things that you might wish to do Celebrating Matariki of course. Using mātauranga Māori to contribute and inform the culture of the school the way you welcome new students, the way you farewell students, the way you welcome families the way you mark milestones in learning. All of these things can be positively influenced by aspects of mātauranga Māori. (music playing) What is the discussion around science and mātauranga Māori about? There has been quite a lot of discussion of late. Heated discussion now and then about this question of science and mātauranga Māori And there have been views expressed by a number of part quarters That there is no science in mātauranga Māori and there's nothing of any value to science can be found inside mātauranga Māori Now I disagree with that view I believe that all human communities the world over developed first and foremost a pragmatic view of the world When our people first arrived from Polynesia to here to Aotearoa they had to figure out what plants they could harvest to eat for example or to create rongoā - medicinal plants or what plants they could harvest to build houses or to create kākahu and clothing and things like that They had to find out, figure out ways of living in these islands very cold, much colder climate than what they knew in central Polynesia. Different species of flora and fauna so they had to figure out things as they went along And this is what we call a pragmatic view of life or culture If your theory about crossing the ocean didn't work out, you sure as hell found out pretty quickly when you're on the ocean This pragmatic dimension of mātauranga Māori over time represents at least the seeds of science if not a kind of science itself It's not yet the mature empowered science you might see today across the world today. But it's it could never have been that when you can consider the effects of colonisation. Colonisation actively tried to destroy mātauranga Māori so the suggestion that mātauranga Māori had a mature science to the degree that other cultures had today is unfair to think that that was actually possible given the experience of colonisation the first explanation of life in Aotearoa New Zealand was created by Māori ancestors and their explanation of life in this country to a very significant degree worked because they did survive. They did figure out which plants they could eat and cultivate what plants were used for making fire or for building houses and so on. so the beginnings of the scientific tradition in this country is not in the west it's actually right here in Aotearoa. So that's just something for us to embrace as we go forward in exploring the contribution of mātauranga Māori to schooling, to education to national life and culture. For mātauranga Māori to be validated, mana ōrite must be upheld. And in order to uphold mana ōrite, one must believe that mātauranga Māori is a valid source of knowledge. Yip that's a lot to digest however what's key to this change is to understand why it is necessary and the importance of maintaining and open mind and a strong commitment. As discussed in webisode 1 an essential part of the growth journey is to really take the time to understand and reflect. As you continue to gain more knowledge in this area you'll feel empowered as an educator and be better placed to empower your ākonga. Success is more than just educational and intellectual success. It's about a holistic approach which includes all aspects of ones hauora intellectual, physical, spiritual wellbeing and social connection all in balance.
Te Reo Māori
Kia ora mai anō, nau mai, hoki mai ki tēnei terenga o ā tātou terenga ipurangi Koia tēnei ko te mana ōrite mō te mātauranga Māori Ki konei tonu tātou wewete ai i ana tikanga, ki te hōtaka NCEA. Tā ēnei rauemi nei, he tautoko i te takatū o te rāngai, mā te tautoko tonu i a koutou ō tātou kaiako. Nā koutou te kōrero, me whai rauemi e taea ai ēnei mātauranga te whakatinana ki te akomanga otirā, i hemokai anō rā koutou ki ētahi anō kōrero mō te mana ōrite mō te mātauranga Māori. Koutou rā, ko ngā kaiako o ngā whakatupuranga o āpōpō, ko ngā māngai iwi ko ngā whānau o ngā ākonga Māori, huri noa i te motu, kei a koutou tētahi wāhi nunui ki te whakatinana i ngā whakahounga e eke ai tēnei kaupapa. Ko ngā whakatupuranga o āpōpō ērā ka whai hua i ngā tūāpapa mahi o ēnei rangi me tō mātou manako, mā ēnei rauemi e māmā ake ai tō kuhu ki tēnei kaupapa hou. Tēnā, kia rite, ka kōkiritia ngā whakaritenga mō te tuarua o ngā whakahounga Te mana ōrite mō te mātauranga Māori. (ngā puoro wāwāhi) Koia tēnei ko te tuarua o ēnei terenga ipurangi e ruku ai tātou ki te inamata, ā, ka pēwheatia tērā ki te nāianei ka whiua ai te titiro ki ngā whakahounga mō te anamata Nā, ākuanei pea, i mātaki koe i te terenga tuatahi mō te mana ōrite ki te ao mātauranga Inā rā, ko te mana ōrite mō te mātauranga Māori Kāti, kia huri ake ki te kaupapa e whai ake nei, ko te: mātauranga Māori. Ki tēnei wāhanga, ka whakapuakina ngā kōrero a ngā mātanga e mea ana mā te mārama ki ā tātou hītōria me ngā hua o te mātauranga Māori e tū pakari ake ai te anamata. (ngā puoro me te taitara) He aha te take, me mārama ki ā tātou hītōria e koke whakamua ai? Me mātua mōhio ki ā tātou hītōria kia tika te koke whakamua. Me muru i ngā hara o mua. Ki te muru i aua hara, e kore pea e hara anō. (ngā puoro me te taitara) Mā te mōhio i ngā mahi o mua, e pai ai ngā mahi o muri? Ko te hītōria te kaiwhāngai i a tātou, ko wai rā tātou Ā, inā tirohia te pūtake o te mana ōritetanga ko tōna kiko, he hāpai i te mātauranga Māori kia mana ōrite, tērā, i kauparea rawatia ki rahaki, mai anō, mai anō. Me te aha, kua eke noa te wā, me tahuri tātou ki te whakamana i te mātauranga Māori i ō tātou kura, i waenga i te tini tāngata, puta noa kia eke ai te mana ōrite. (ngā puoro) Me pēwhea te aumihi ake i ngā mamaetanga o mua ka kōkiri ngātahi ai ki anamata? Mātua rā, ko te aumihi i aua mamaetanga kia āta mōhiotia ai, he aha te aha. Ki te kore, me pēwhea rā e mārama ki a tātou, he aha ia nei te matū o aua mamaetanga kātahi rā tātou ka tākai kau i ngā hakihaki noa. Engari kē ia, inā kē te rētōtanga o ngā mamaetanga Me ngā hakihaki huhua e mata tonu nei, ki ngā tahataha katoa, kāore anō i rongoā Nō reira, me mātua mōhio, he aha ia nei aua mamaetanga, rukutia te rētōtanga o ngā take uaua nei, ki ngā tahataha katoa. E eke ai te mana ōrite, me mārama, me aumihi ō te inamata. Nō konā e māpuna ai te kōrero, mā muri ka tika a mua. Whakatiketike ana tēnei whakaaro, ka takahi nei ngā kaiako me ngā kura i ngā ara hou, kei mua i a rātou. Kia tīkina ake te whakataukī e mea ana: Me titiro whakamuri, kia kōkiri whakamua. Kia neke whakamua, me hoki kōmuri te titiro. Tēnā, kia rukutia te kahu o te wai. E mārama tonu nei ki a tātou, he hua kei te inamata hei ako mā tātou kia tirohia ake, i ahu mai tātou i whea, ka mātaihia ai te mātauranga Māori i te ao mātauranga. Me huaki ngā tatau o te hinengaro ka takatū ake kia werohia ō akoako katoa i whāngaihia ai ki a koe. Kia whakarongo ake ki a Tākuta Vincent O’Malley. He mātanga hītōria, mātauranga hoki e rongo ai tātou i ōna whakaaro mō ngā whiu o Ngā Pakanga o Aotearoa ki runga i te ao mātauranga, otirā, ki te mātauranga Māori tonu i ērā rā. (ngā puoro me te taitara) He aha ki ō whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā i ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro i aua hītōria, mā te mārama ki aua hītōria, me te manaaki i a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu i a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, i ahu mai i whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. (ngā puoro) E whakaae mai ana koe, he huarahi hou rawa atu tēnei hei takahanga mā te hītōria i te ao mātauranga o Aotearoa nei? He aha ai? Āe mārika, koia pū. Ki a au nei, ko tētahi take i huri tuarā ai a Ngāi Pākehā i ēnei hītōria, mai i rā anō Koia rā, nō nehe kē ērā hītōria, kua nehua ki reira, otirā, inā kōrerotia ka manawarau te tangata He pēnei pea, ākuanei he kaupapa wehewehe tēnei, i te mea, kāore e kawea ana te toa o ō rātou tūpuna. Me taku whakaaro ake, ko te take me hono ki ērā hītōria kia rongo ngātahi pū ai tātou, i ahu mai tātou i whea, i a tātou ka takahi nei i te ara whakatau mamae Otirā, he rongoā whakapiripiri ki taua ara, tēnā i te ara tauwehe kē i a tātou e here tahingia ai tātou ki aua hītōria, me ōna mamaetanga katoa Tika tonu, me mōhio tātou ki ngā pai me ngā kino kei ā tātou hītōria. E tā, aua atu e tāria ana kia eke ki tēnei wā Mai anō ngā whakahau a Ngāi Māori kia takahia tēnei ara, ā, kua rangona e ngā mātanga hītōria, e tātou tonu ko te reo whakahau o te hunga rangatahi otirā, ko te petihana a ngā ākonga o te kāreti o Ōtorohanga i te tau 2015, nāna i karanga kia tū motuhake ai ko tētahi rā maharatanga mō ngā pakanga o Aotearoa, me te aha, kua toka ināianei ko te rā maumahara, ā, ko te whakaako i ngā hītōria o Aotearoa, atu i te tau 2023 koia tonu tēnā te wāhanga tuarua o te petihana i ākina ai e rātou, me uru ēnei hītōria ki ngā kura katoa otirā, e whakatauiratia ana te matanā o te hunga rangatahi, kia ākona ēnei hītōria waihoki, kua aua atu te wā, ko ngā pakeke ērā, kei te whakahē i te kaupapa tae rawa mai ki tēnei wā tonu, kātahi anō ka taka te kapa ki ngā pakeke he tohu tēnā, e hemokai ana te hunga rangatahi ki ēnei hītōria Ahakoa ngā uauatanga o roto, ahakoa te manawarau he mea nui ki a rātou kia mōhio pū rātou ki tō rātou wairua hapori, ki tō rātou tuakiritanga (ngā puoro) Me pēwhea te mātauranga e āwhina atu i tēnei takahanga hou, puta noa i te motu? Tētahi mea e kite nei au, ki te taha o te marautanga o ngā hītōria o Aotearoa Ākuanei pea, ka riro mā ngā rangatahi ō rātou nei mātua, ō rātou nei tūpuna hoki hei whakaako he kore nō te huhua o mātou ngā pakeke i ako i ēnei hītōria i te kura, ka mutu pea te whakaaro kia tū i ngā kura he pō hapori e kotahi ai ngā whānau, ka kauwhautia rā ēnei hītōria e te hunga rangatahi ki ō rātou nei mātua, ki ō rātou nei tūpuna inā rā, he hua ka puta ki te katoa Heoi anō, tērā ngā kura kāore anō kia tūhono atu ki te mana whenua he oranga kei reira, ki tua atu i te marautanga hītōria Kia paiheretia ērā tū honohono kia rongo ai aua kura me ōna ākonga i te mauri o te whenua e noho rā rātou, e tū nei ō rātou kura me ngā kōrero tuku iho kei taua whenua nā konā, kua mōhio ake te hapori ki tō rātou taiao, ki ngā horopaki hītōria o aua wāhi e noho rā rātou. Tāku e whakapae nei, he nui te whanake i hua mai i ngā pakanga o Aotearoa nui kē atu, tērā i te pakanga i pakangatia ai e ngā hōia o Aotearoa ki tāwāhi Otirā, ko ngā pakanga o ngā tau 1860, he huarahi kē i puea ake i te mea, mō ngā tau e rua tekau, tōmuri iho i te hainatanga o Te Tiriti i te tau 1840 i noho tahi tonu a Ngāi Māori me Ngāi Pākehā, anā, kāore i kitea rawatia inā kē, he rerekē te mārama o te Māori, o te Pākēha hoki ki Te Tiriti I tēnei taha, ko te whakaaro o te Karauna, he mea tuku e te Māori tōna tino rangatiratanga me ngā pōhēhē o te Pākehā, ko rātou ngā rangatira Heoi anō, i tēnei taha, tō te Māori whakaaro, he ngātahitanga kē me te Pākehā me tō rātou whakaaro, i oatitia tō rātou tino rangatiratanga ki a rātou. E kore pea e mārama ko tēhea ka eke. Mō tētahi wā roa, mō ngā tau e rua tekau, i ngā tau 1860 mā roto i te ara o ngā pakanga o Aotearoa i eke ki tā te Karauna titiro, tāna whāinga mō te tiriti, tāna whāinga whāiti tērā i whakahautia ai e rātou, kei a mātou te tino rangatiratanga o tēnei whenua, haere ake nei Me te aha, ka oho tika tonu ngā whiunga, hei tauira, ko te pakanga o Waikato – te urutomo ki Waikato tēnā ka oti i te Āperira o te tau 1864. Nō te pito o taua tau i ara ai te Kōti Whenua Māori. E ai ki a Tā Hugh Kawharu, ko Te Kooti Tango Whenua, he kau apukai i te Māori me tōna anō ao waihoki, ka tae ki te tau 1867, ka ara te Ture Kura Māori hei waka pēpēhi Mehemea kāore te Pākehā i wikitōria i ngā pakanga o Aotearoa, kua kore rawa atu ēnei waka pēpēhi e rua nei ko te pakanga o Waikato tēnā, tētahi tikanga he murunga whenua, tētahi tikanga he murunga reo Ā, tēnei tātou e noho nei me ēnei whiunga i te rā nei. Ehara i te hītōria tūāuriuri whāioio. E rongo tonu nei i ngā whiunga, tae rawa mai ki tēnei wā. Ki ōku whakaaro, nā ngā pakanga nei i taea noatia ai e te Karauna tōna anō mana pēpēhi ki te iwi Māori Ko tāku e mea nei, ko te tukanga Kura Māori i whakaeke ai i te tau 1867 he take pēpēhi ōna, anā, me reo Pākehā anahe te reo whakaako, me kaupare atu te reo Māori ki rahaki. Nā wai rā, ka puta haere ngā take pēpēhi nei, pēnei me te Ture Tāmi Tohunga me ētahi atu, he aho rau noa o te tukanga i turaki ai i te mātauranga Māori, i whakawhāiti ai i te whakaaro Māori i ā tātou hītōria, kaua ko te ao mātauranga anahe, engari whānui tonu Tēnā, neke atu i te rautau, kāore te Māori i whai wāhi atu ki ngā Kāwana ā-rohe Ā, he wāhi moroiti noa nei tōna i te Kāwana pokapū Nō reira, ko te mutunga kē mai o te uaua kia uru atu ngā reo me ngā whakaaro o te Māori, te mātauranga mātauranga ki tētahi ao Pākehā, tāmi i tea o Māori, ko ō rātou aria, whakaaro hoki te huarahi kotahi anahe hei takahanga atu, tae rawa mai ki ngā tau o ngā 1970, inā rā, mai i ngā tau 1860 tatū ki ngā tau 1970 kātahi anō paku rerekē me te aha, kei te takahia tonutia e tātou ngā tukanga kia makere tātou i te mana o te tāmitanga, o te murunga me ērā kino mā roto i ngā tukanga, pēnei me te tukanga whakatau kerēme tiriti, otirā, he kongakonga kau ka hoki mai iti noa nei te whakataunga, inā tirohia te rarahi o ngā taonga i raupatutia i te Māori kei tōna kotahi, e rua ōrau noa iho te wāriu o ngā taonga i tāhaetia Kāti, ko ngā iwi e whakatau haere nei i ā rātou whakataunga tiriti, e iwa tekau mā waru ōrau, o te wāriu o ā rātou tango, kāore rātou e whiwhi. Ā, ko te hunga, kāore e mārama ana ki ērā horopaki me pēwhea hoki e mārama ki tua atu, te nui taioreore o te ngaro. E hika mā, te hōhonu o ēnei hītōria, kāore hoki e mutu noa i konā. Kia whiua whakamuatia te titiro ki ngā tau e waru tekau, kātahi rawa ka kitea ko te ngarongaro o te mātauranga Māori. Ko te Rīpoata Hunn tēnā i te tau 1960. Ko te Rīpoata Currie tēnā i te tau 1962. Ēnei rīpoata e rua nei, nāna i kitea ai te wāhi rua o te angitu Māori me tērā o Tauiwi. Ko te petihana Reo Māori tēnā i te tau 1972, i hāpaitia e Ngā Tamatoa me te Rōpū Te Reo Māori ki te ngutu tonu o te whare mīere. Ko te Kōhanga Reo tuatahi tēnā i whakatūria ai i te tau 1982. Ko te whakatuwheratanga tēnā o te kura kaupapa Māori tuatahi i te tau 1985 I waenga i te tau 2002 me te tau 2004, ka hou te NCEA ki ngā kura ka pangā ai te hōtaka Tiwhikete Kura. Otirā, i te tau 2018, ka tīmata pū ngā ritenga NCEA Kua eke nei te tau 2022, e takatū ake nei tātou kia takahia tētahi huarahi hou, tētahi anamata hou i te ao mātauranga, kāore anō i takahia e tēnei whenua, mai, mai anō Āe mārika, he āpōpō hou Ā, he wāhi nui tō koutou Mā te ako ka mārama. Mā te mārama ka mātau ki ngā whakaaro hou waihoki, ki ngā tikanga hou. Mā ēnei whakahounga e pai ake ai te tūhono ki ā tātou ākonga Māori engari rā, ko te wero ināianei, me hiki te mānuka. Haere tahi ai te mana ōrite me te mātauranga Māori Heoi anō, kei te mātauranga Māori tōna anō mana. He aha rawa ia te mātauranga Māori? Inā rā, ko te mātauranga Māori tētahi kete mātauranga i takea iho i Aotearoa nā te Māori i ahuahu i ngā tini rautau e tanagta whenua nei tōna noho i Aotearoa nei. Ko tētahi mana o tēnei mātauranga, tērā kei roto i a ia ko ētahi ariā, ētahi whāriki whakaaro mō te aotūroa mō te taiao, mō ngā ao katoa. Koia pū, ko ngā ariā Māori me ngā whāriki whakaaro Māori hoki ēnei. He kete whakaaro nō te tangata whenua. Koia tēnei ko te whakaaro Māori Anā, kei te pū o ēnei whakaaro He whakapapa kotahi tō te taiao me te tangata Ko Papatūānuku te whaea, i whānau mai te tangata i a Papa. Ā, mai i te rangi ki te whenua Ko taua whakapapa kotahi e tūhono tahi nei Otirā, ko tō te tangata noho ki te ao, he noho teina i tōna whakapapa me te taiao He tātou whakaheke tātou nō tēnei whakapapa Ā, ko tō tātou noho hei tangata ki te ao nei, ko tō tātou tuakiritanga tonu ka whakaatuhia mai, ka wheakotia mai e tātou mā tō tātou whakapapa ki ngā horopū ki te whenua, ki te moana, ki te maunga, ā, ki te aha, ki te aha. He māramatanga tēnei e takoto nei ki te whatu o te mātauranga Māori. Ā, inā tirohia te āpōpō hou, inā tīkina te whakaaro o te tangata whenua o nāianei rangi, tēnei mea te Māoritanga o nāianei rangi kātahi rā ka kitea ko ngā rongoā hei turaki i ngā wero o te rautau rua tekau mā rua. Koia pū tēnei, ko te mana o te mātauranga Māori, e whakapūmau mai nei mātou, me ētahi i ō mātou ngākau ki a ia. (ngā puoro) Mē pēwhea tā tātou whakatinana i te mātauranga Māori ki te akomanga? Ko ngā mahi māmā nei, e taea ai e ngā kaiako, e ngā whānau, e ngā kura, puta noa i te motu ko te whakapiki i te mōhio ki te ao Māori Inā kē te nui o rauemi hei whātoronga atu, pēnei me te rauemi ipurangi nei a Te Ara e mau nā i tēnei pātaka, ko ngā kōrero, mātauranga hoki mō te tīmatanga o te ao, hei tā te Māori titiro tae atu ki ngā whakaaro Māori. Tērā ngā rauemi mā ngā kaiako hei whakaako i ngā kaupapa, pēnei me te ao o Tangaroa me Tāne Mahuta me Rongomaraeroa, me Rongomātāne, ngā mahi māra Katoa katoa, kei te te pātaka ipurangi o Te Ara Ā, kei wāhi kē hoki ētahi Pēnei me te paetukutuku a Te Papa Tongarewa, kei tēnei pātaka te mahi a te rauemi mō te mātauranga Māori Nō reira, me whakamahi aua rauemi tūmatanui Whakamahia ki tō akomanga. Ākona ka whāngai ai i ngā tamariki ki ēnei tū kōrero. Me ngā kaupapa huhua e whakaarotia ai e koutou Pēnei me te whakanui i a Matariki. Tīkina te mātauranga Māori hei tūāpapa mō te kura pērā me te āhua o te whakatau ākonga hou, me te tuku ākonga, me te whakatau whānau me te āhua o te whakanui i ngā kaupapa ako whakahirahira Katoa o ēnei, e taea te kawe mā te mātauranga Māori. (ngā puoro) He aha rā ia ngā kaupapa o te whakawhiti kōrero mō te pūtaiao me te mātauranga Māori? Koia tēnei te kaupapa kōrero kei te arero o te marea. Pupū ake ana ko ētahi tohe i ōna wā mō te pūtaiao me te mātauranga Māori Ā, kua horahia ētahi whakapae, mai i tēnā wāhanga, i tēnā wāhanga E mea ana ērā whakapae, korekore rawa atu nei he pūtaiao ki te mātauranga Māori, waihoki, kāore he paku hua o te mātauranga Māori ki te pūtaiao Tēnei au ka whakahē i tērā whakaaro E whakapono ana au, ahakoa ko wai te iwi, huri noa i te ao, tuatahi ake, ka whakatupuria e rātou tētahi titiro ā-ringa nei ki te ao i noho ai rātou i roto Nō te ūnga mai o ngā tūpuna ki Aotearoa, i ō rātou waka, kātahi rātou ka whakamātau i ngā tupu me ngā rākau hei kai mā rātou, he rongoā hoki mā rātou hei whakatū whare, hei kākahu rānei mō rātou, me ērā tū whakamātau Me whakamātautau e rātou te taiao nei, kia mōiho ai ngā tūpuna me pēwhea te noho ki tēnei taiao makariri rawa atu tērā i tā rātou i mōhio ai ki Poronīhia. Me mōhio hoki rātou ki ngā momo tupu katoa anā, ka eke te kōrero, pai tū, pai hinga. Koia tēnei ko tētahi titiro ā-ringa nei ki tēnei ao, ki tētahi ahurea Hei tauira, mēnā tō titiro, kāore i eke, i a koe ka whakatere i te moana nui, ka tere mōhio te tangata, me huri kē, he titiro kē. Tēnei titiro ā-ringa nei mō te mātauranga Māori, koia ko ngā purapura pūtaiao tonu, ko tētahi momo pūtaiao rānei Ehara i te pūtaiao, kua roa e whanake ana, pērā me ngā pūtaiao e kitea rā, huri i te ao. Engari, kua kore rawa e tupu pērā, i te ngā nāti o te tāmitanga. Tā te tāmitanga, he kōhuru i te mātauranga Māori, kia Pākehā ai ko tātou katoa nō reira, kāore e tika ana te kōrero, he pūtaiao mauroa tō te Māori, pērā i ō ētahi iwi, huri i te ao korekore nei i taea tētahi pūtaiao Māori mauroa i raro i ngā whiu o te tāmitanga nā ngā tūpuna te pūtaiao tuatahi ake i ahuahu i Aotearoa nei i eke hoki tō rātou pūtaiao tirohia, i ora rātou, kei te ora tātou. Mōhio tonu rātou ki ngā uri o Tāne Mahuta ki ngā painga o tēnā mea, o tēnā mea, hei tahu ahi, hei whakatū whare, te aha noa, te aha noa. me te aha, i takea mai te pūtaiao o ngā tūpuna i tēnei whenua tonu, i Aotearoa. Kāti, me manaaki ēnei kōrero hei korowai mō tātou ka ako nei i te mātauranga Māori me tōna noho ki roto i ngā kura, ki te ao mātauranga, ki te motu whānui me te ahurea o Aotearoa. E mana ai te mātauranga Māori, me eke te mana ōrite. E eke ai te mana ōrite, me whakapono tātou ki te mana o te mātauranga Māori Āe mārika, he nui ēnei kōrero, engari, ko te mea nui rawa atu ki tēnei huarahi hou, ko te mārama pai ki a tātou ko tōna motuhake, ko tōna hiranga kia hinengaro tuwhera, kia manawatītī hoki ki ēnei taonga whakarerenga iho. Kia waihape ki ngā kōrero o te terenga tuatahi, ko tētahi wāhi nui o tētahi āpōpō hou, ko te āta noho ki te whai whakaaro me te wānanga. Ka tupu haere ana tō puna mōhiohio ki tēnei mātauranga, ka tau haere hoki tō wairua i ō kawenga hei kaiako, ā, ka pai kē atu tō whakaako i ō ākonga. Tēnei mea te angitu, kāore e noho noa iho ki te ao mātauranga. Engari kē, kapi katoa ana ngā tahataha whānui o te hauora o te tangata te taha hinengaro, te taha tinana, te taha wairua, te taha hauora, te taha pāpori, kia noho ōrite tahi.
[ Audio Resource ]
- Title: Podcast 2 – What is mātauranga Māori?
- Description: Listen to a podcast of Webisode 2 here:
- 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/Ep2_Audio_1.mp3?VersionId=uQWP4R_lY06MJPvg..fG6T56oQpWXADF
- Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
Audio Description: Listen to a podcast of Webisode 2 here:
Audio Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
English
Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations, iwi representatives and whānau members of ākonga Māori across the motu are key to the implementation of this change and indeed the success of this kaupapa. Our future generations will benefit from the foundations laid today and we hope that these resources will support your transition into this new space. So, haere mai come along with us as we unpack this second change priority Mana ōrite mō te mātauranga Māori – Equal status for Māori knowledge concepts. Opening title with music This is the second of installment of this webseries where we share what has happened in the past, how that might look in the present and all while thinking about the change we are wanting to make for the future. Now, you may have caught webisode 1 unpacking mana ōrite in the context of education That is equal status for Māori centric knowledge So, let's get a move on to our next topic: mātauranga Māori. In this segment we will hear from experts about how having a greater understanding of our history and impacts of mātauranga Māori can help to inform our future. (music playing over the title) Why do we need to understand our history to move forward? Put simply it's important to understand our history in order to move forward Because we need to the acknowledge the mistakes that have been made in the past If we acknowledge those mistakes then we can address them and not make the same mistakes again. (music playing over the title) How does knowing our past help inform our future? History informs us of how we become who we are as a people And if we look at the underlying premise of mana ōritetanga the purpose of that is to bring to a level of equity all of mātauranga Māori that has for generations been deliberately ignored. And so this is the time where we need to bring that raise the level of mātauranga Māori in our schools, among our people, in our society in order to just bring us to a level of equity. (music playing) How do we acknowledge the hurts of the past to move forward collectively? The first thing we need to do is we need to recognise what that hurt is and identify it If we do not then we can not get to the root cause of the particular hurt and we'll only be addressing or band aiding what we think is the surface issues When in actual fact, what lies beneath it is a lot more And it's all of those various levels that need to be addressed So therefore identify recognise what those hurts are, dig deeper and then deal with those particular challenges at the respective levels. Equity can't be achieved unless the past is known and acknowledged. We can then make an informed and conscious effort to know better and do better. This whakaaro is invaluable as kaiako and kura navigate unchartered territory. There is a saying in te reo Māori: Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back. So let's delve a little deeper. Now we have some knowledge about why we need to learn about our past let's explore how we got here and why we need to place a spotlight on mātauranga Māori in our education system. This will require you to open your mind and prepare for everything you have previously learned to be challenged. To dive deeper let's hear from Dr Vincent O'Malley. Renowned historian and academic to hear his whakaaro on how the New Zealand Land Wars impacted the educational system at the time and consequently mātauranga Māori. (music playing over the title) What do you believe the impact of Aotearoa, New Zealand histories will be in our future as a nation? What do I belive will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. (music playing) Would you agree this is a momentous change in New Zealand educational history? Why? Absolutely, I think so. I mean I think one of the reasons that Pākeha turned their backs on this history for a long time Was that it was seen as something that was, it made people feel uncomfortable It was seen as potentially divisive because it didn't reflect well on their ancestors. And I think really the purpose of engaging with that history is actually so that we come away with a shared sense of where we've come from as part of a healing process And that's something that can bring us together as a nation rather than tear us a part having a shared sense of that history warts and all You know, we need to know the good, the bad and the ugly about our history. Well it's something that has taken decades Māori have been calling for this for a long time. A number of historians and of course we've seen that rangatahi have also been calling for this and the students from Ōtorohanga college with their 2015 petition that called for a national day of commemoration for the New Zealand wars and so we have rā maumahara now and the teaching of New Zealand history from 2023 was the second part of their petition where they called for this history to be taught in all schools and so that's something that um you know the example of young people pleading to be taught this history and really for a long time it's been the adults who are saying no and finally we're beginning to catch up and I think you know it sort of shows that rangatahi today are comfortable learning with this history Even if it is difficult and makes them feel uncomfortable because they know it's important and they know it's a critical part of understanding who they are and having that sense of community and identity. (music playing) How can education be a tool to support this nationwide change? One thing I can see happening with the new Aotearoa histories curriculum is that students might actually educate their parents and their grandparents because so many of us didn't learn any of this history in our own school years and um you know wouldn't it be wonderful for schools to have community evenings where everyone came along and the students gave presentations to their parents and grandparents about that history so it's a learning process for everybody But I also think for schools that don't have existing relationships with mana whenua that could be hugely transformative as well and wider than just the history curriculum Establishing those relationships so that those schools and the students in those schools have a sense of the whenua that they live on and they go to school on and the histories that are embedded in that land and so people become aware of their environment and the historical context to where they are today. The New Zealand wars I would argue were hugely transformative events in many ways far more so than either world war that New Zealand troops fought in overseas And the wars of the 1860s and especially marked a kinda turning point because for the first 20 years after Te Tiriti was signed in 1840 Māori and Pākeha kinda co-existed and it wasn't really clear they had these two different kinda understandings of what Te Tiriti was about On the one hand the Crown had this notion that this was about Māori ceding sovereignty and Pākeha expectations that they were in charge now And on the other hand of course Māori and rangatira understood that to be a partnership Māori and Pākeha and they also understood that tino rangatiratanga had been promised to them. And it wasn't really clear to them which of these versions was going to prevail For a long time, for 20 years so only in the 1860's through the process of the New Zealand wars that the Crown does enough to impose its vision of the treaty its narrow vision of that as a treaty of session where they essentially are saying we're in charge now And that has almost immediate consequences so for example the Waikato war - the invasion of Waikato ends in April 1864. By the end of that year the Native land Court is established. Te Kooti Tango Whenua which Sir Hugh Kawharu described as an engine of destruction for Māori society and by 1867 you have the Native Schools Act pass which is an agent of assimilation Neither of these institutions would have been possible without Crown victory in the New Zealand wars especially the Waikato war and one of those strips Māori of their lands and the other of their language And so we live with the consequences of this history today. It's not ancient history. The consequences reverberate even today. I think what the wars did was allow the Crown to impose its' will on Māori communities in many senses And so as I say the Native Schools system that's imposed in 1867 has an explicitly assimilationist agenda where teaching is in English and te reo Māori is discouraged. You see later on you have things like the Tohunga Suppression Act and so on which are all part of this process that effectively denigrates mātauranga Māori and marginalises Māori view points and perspectives on our history not just in the education curriculum but in all kinds of ways You know Māori are effectively excluded from local Government for more than a century And have a very marginal role at a central Government level So it is very, very difficult for Māori voices, Māori perspectives, mātauranga Māori to be acknowledged within that overall framework where a colonialist perspective triumphs and prevails really until at least the 1970s so from the 1860s on to at least the 1970s where that starts to turn a little bit and we're still kind of in the process now of unwinding that legacy of colonisation and dispossession and so on through things like the treaty settlements process which of course only returns a token or very small amount of what was taken from those communities you know it's typically 1-2% of the value of what was lost So, iwi who sign those treaty settlements, sign away 98% of everything they lost And people who, as I say people who don't have that historical awareness don't really understand that, just the scale of those losses. E hika mā what a layered history we've had but it doesn't stop there. Fast forward 80 years and the loss of mātauranga Māori soon becomes more evident. 1960 The Hunn Report 1962 The Currie Report. Both of these reports put a spotlight on the gap in achievement between Māori and non-Māori 1972 Ngā Tamatoa and Te Reo Māori society lay the Māori Language petition down on Parliament steps 1982 the first Kōhanga Reo was founded. 1985 the first kura kaupapa Māori opened Between 2002 and 2004 NCEA introduced to secondary schools to replace the School Certificate programme. And in 2018 NCEA change package begins Now we are here in 2022 readying ourselves for the most profound, philosophical change in our nation’s history of education Āe, its history in the making And you'll be playing a critical part. Learning more will help us all understand. Opening our minds to new ways of thinking and eventual ways of being. These changes will all help us to connect more with our ākonga Māori but the challenge now is for educators to take action. Mana ōrite and mātauranga Māori go hand in hand However, mātauranga Māori also has its' own mana, its' own right. What is mātauranga Māori? So in essence simply mātauranga Māori refers to a body of knowledge that exists in New Zealand today that was created by Māori people over hundreds and hundreds of years of living in this country The significance however of this body of knowledge is that it contains within it a certain series of perspectives and ideas about the nature of life about the nature of the world, about the nature of existence. And these are what is called indigenous ideas. These are what are called tangata whenua ideas. This is what is called by the tangata whenua or indigenous worldview And what these set of ideas are about is the belief that all things are kin to one another That the earth is our mother, that we are born from the earth. And all things are born from the earth. And are therefore kin with each other And that life is to be lived in a kinship based relationship with the natural world. That we are a part of the web and fabric of life And that our humanity and our very identity fundamentally what it is to be human Is revealed to us and experienced by us through relationships with specific geographies with the whenua, with the moana with our maunga and so on This is a wisdom that lies at the heart of mātauranga Māori. And a reworked, and reimagined tangata whenua today, tangata whenuatanga today and indigeneity today represents a positive and significant response to the peculiar realities and challenges we face in the 21st century. This is the great value and possibility of mātauranga Māori today and why many of us are committing to it. (music playing) How can we implement mātauranga Māori into the classroom? So the simple things that can be done by teachers, families, schools throughout the country today is simply to increase ones understanding of Māori culture There are lots of resources out there now including for example the Te Ara online New Zealand encyclopedia Which contains all sorts of information and knowledge about the construction of the Māori world and aspects of the traditional Māori worldview. There are resources available, readily available for teachers to teach things like for example the realm of Tangaroa of the sea Or Tāne Mahuta of the forest Or Rongomaraeroa, Rongomātāne for example to do with gardening You can find all of these kinds of things on the Te Ara online encyclopedia And other places as well The Te Papa Tongarewa, the Museum of New Zealand website contains all sorts of information about aspects of mātauranga Māori in different places. So a general thing is to make use of those publicly available resources Bring them into your classroom. Interpret them a little and help kids learn aspects of them. And all sorts of other kinds of things that you might wish to do Celebrating Matariki of course. Using mātauranga Māori to contribute and inform the culture of the school the way you welcome new students, the way you farewell students, the way you welcome families the way you mark milestones in learning. All of these things can be positively influenced by aspects of mātauranga Māori. (music playing) What is the discussion around science and mātauranga Māori about? There has been quite a lot of discussion of late. Heated discussion now and then about this question of science and mātauranga Māori And there have been views expressed by a number of part quarters That there is no science in mātauranga Māori and there's nothing of any value to science can be found inside mātauranga Māori Now I disagree with that view I believe that all human communities the world over developed first and foremost a pragmatic view of the world When our people first arrived from Polynesia to here to Aotearoa they had to figure out what plants they could harvest to eat for example or to create rongoā - medicinal plants or what plants they could harvest to build houses or to create kākahu and clothing and things like that They had to find out, figure out ways of living in these islands very cold, much colder climate than what they knew in central Polynesia. Different species of flora and fauna so they had to figure out things as they went along And this is what we call a pragmatic view of life or culture If your theory about crossing the ocean didn't work out, you sure as hell found out pretty quickly when you're on the ocean This pragmatic dimension of mātauranga Māori over time represents at least the seeds of science if not a kind of science itself It's not yet the mature empowered science you might see today across the world today. But it's it could never have been that when you can consider the effects of colonisation. Colonisation actively tried to destroy mātauranga Māori so the suggestion that mātauranga Māori had a mature science to the degree that other cultures had today is unfair to think that that was actually possible given the experience of colonisation the first explanation of life in Aotearoa New Zealand was created by Māori ancestors and their explanation of life in this country to a very significant degree worked because they did survive. They did figure out which plants they could eat and cultivate what plants were used for making fire or for building houses and so on. so the beginnings of the scientific tradition in this country is not in the west it's actually right here in Aotearoa. So that's just something for us to embrace as we go forward in exploring the contribution of mātauranga Māori to schooling, to education to national life and culture. For mātauranga Māori to be validated, mana ōrite must be upheld. And in order to uphold mana ōrite, one must believe that mātauranga Māori is a valid source of knowledge. Yip that's a lot to digest however what's key to this change is to understand why it is necessary and the importance of maintaining and open mind and a strong commitment. As discussed in webisode 1 an essential part of the growth journey is to really take the time to understand and reflect. As you continue to gain more knowledge in this area you'll feel empowered as an educator and be better placed to empower your ākonga. Success is more than just educational and intellectual success. It's about a holistic approach which includes all aspects of ones hauora intellectual, physical, spiritual wellbeing and social connection all in balance.
Te Reo Māori
Kia ora mai anō, nau mai, hoki mai ki tēnei terenga o ā tātou terenga ipurangi Koia tēnei ko te mana ōrite mō te mātauranga Māori Ki konei tonu tātou wewete ai i ana tikanga, ki te hōtaka NCEA. Tā ēnei rauemi nei, he tautoko i te takatū o te rāngai, mā te tautoko tonu i a koutou ō tātou kaiako. Nā koutou te kōrero, me whai rauemi e taea ai ēnei mātauranga te whakatinana ki te akomanga otirā, i hemokai anō rā koutou ki ētahi anō kōrero mō te mana ōrite mō te mātauranga Māori. Koutou rā, ko ngā kaiako o ngā whakatupuranga o āpōpō, ko ngā māngai iwi ko ngā whānau o ngā ākonga Māori, huri noa i te motu, kei a koutou tētahi wāhi nunui ki te whakatinana i ngā whakahounga e eke ai tēnei kaupapa. Ko ngā whakatupuranga o āpōpō ērā ka whai hua i ngā tūāpapa mahi o ēnei rangi me tō mātou manako, mā ēnei rauemi e māmā ake ai tō kuhu ki tēnei kaupapa hou. Tēnā, kia rite, ka kōkiritia ngā whakaritenga mō te tuarua o ngā whakahounga Te mana ōrite mō te mātauranga Māori. (ngā puoro wāwāhi) Koia tēnei ko te tuarua o ēnei terenga ipurangi e ruku ai tātou ki te inamata, ā, ka pēwheatia tērā ki te nāianei ka whiua ai te titiro ki ngā whakahounga mō te anamata Nā, ākuanei pea, i mātaki koe i te terenga tuatahi mō te mana ōrite ki te ao mātauranga Inā rā, ko te mana ōrite mō te mātauranga Māori Kāti, kia huri ake ki te kaupapa e whai ake nei, ko te: mātauranga Māori. Ki tēnei wāhanga, ka whakapuakina ngā kōrero a ngā mātanga e mea ana mā te mārama ki ā tātou hītōria me ngā hua o te mātauranga Māori e tū pakari ake ai te anamata. (ngā puoro me te taitara) He aha te take, me mārama ki ā tātou hītōria e koke whakamua ai? Me mātua mōhio ki ā tātou hītōria kia tika te koke whakamua. Me muru i ngā hara o mua. Ki te muru i aua hara, e kore pea e hara anō. (ngā puoro me te taitara) Mā te mōhio i ngā mahi o mua, e pai ai ngā mahi o muri? Ko te hītōria te kaiwhāngai i a tātou, ko wai rā tātou Ā, inā tirohia te pūtake o te mana ōritetanga ko tōna kiko, he hāpai i te mātauranga Māori kia mana ōrite, tērā, i kauparea rawatia ki rahaki, mai anō, mai anō. Me te aha, kua eke noa te wā, me tahuri tātou ki te whakamana i te mātauranga Māori i ō tātou kura, i waenga i te tini tāngata, puta noa kia eke ai te mana ōrite. (ngā puoro) Me pēwhea te aumihi ake i ngā mamaetanga o mua ka kōkiri ngātahi ai ki anamata? Mātua rā, ko te aumihi i aua mamaetanga kia āta mōhiotia ai, he aha te aha. Ki te kore, me pēwhea rā e mārama ki a tātou, he aha ia nei te matū o aua mamaetanga kātahi rā tātou ka tākai kau i ngā hakihaki noa. Engari kē ia, inā kē te rētōtanga o ngā mamaetanga Me ngā hakihaki huhua e mata tonu nei, ki ngā tahataha katoa, kāore anō i rongoā Nō reira, me mātua mōhio, he aha ia nei aua mamaetanga, rukutia te rētōtanga o ngā take uaua nei, ki ngā tahataha katoa. E eke ai te mana ōrite, me mārama, me aumihi ō te inamata. Nō konā e māpuna ai te kōrero, mā muri ka tika a mua. Whakatiketike ana tēnei whakaaro, ka takahi nei ngā kaiako me ngā kura i ngā ara hou, kei mua i a rātou. Kia tīkina ake te whakataukī e mea ana: Me titiro whakamuri, kia kōkiri whakamua. Kia neke whakamua, me hoki kōmuri te titiro. Tēnā, kia rukutia te kahu o te wai. E mārama tonu nei ki a tātou, he hua kei te inamata hei ako mā tātou kia tirohia ake, i ahu mai tātou i whea, ka mātaihia ai te mātauranga Māori i te ao mātauranga. Me huaki ngā tatau o te hinengaro ka takatū ake kia werohia ō akoako katoa i whāngaihia ai ki a koe. Kia whakarongo ake ki a Tākuta Vincent O’Malley. He mātanga hītōria, mātauranga hoki e rongo ai tātou i ōna whakaaro mō ngā whiu o Ngā Pakanga o Aotearoa ki runga i te ao mātauranga, otirā, ki te mātauranga Māori tonu i ērā rā. (ngā puoro me te taitara) He aha ki ō whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā i ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro i aua hītōria, mā te mārama ki aua hītōria, me te manaaki i a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu i a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, i ahu mai i whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. (ngā puoro) E whakaae mai ana koe, he huarahi hou rawa atu tēnei hei takahanga mā te hītōria i te ao mātauranga o Aotearoa nei? He aha ai? Āe mārika, koia pū. Ki a au nei, ko tētahi take i huri tuarā ai a Ngāi Pākehā i ēnei hītōria, mai i rā anō Koia rā, nō nehe kē ērā hītōria, kua nehua ki reira, otirā, inā kōrerotia ka manawarau te tangata He pēnei pea, ākuanei he kaupapa wehewehe tēnei, i te mea, kāore e kawea ana te toa o ō rātou tūpuna. Me taku whakaaro ake, ko te take me hono ki ērā hītōria kia rongo ngātahi pū ai tātou, i ahu mai tātou i whea, i a tātou ka takahi nei i te ara whakatau mamae Otirā, he rongoā whakapiripiri ki taua ara, tēnā i te ara tauwehe kē i a tātou e here tahingia ai tātou ki aua hītōria, me ōna mamaetanga katoa Tika tonu, me mōhio tātou ki ngā pai me ngā kino kei ā tātou hītōria. E tā, aua atu e tāria ana kia eke ki tēnei wā Mai anō ngā whakahau a Ngāi Māori kia takahia tēnei ara, ā, kua rangona e ngā mātanga hītōria, e tātou tonu ko te reo whakahau o te hunga rangatahi otirā, ko te petihana a ngā ākonga o te kāreti o Ōtorohanga i te tau 2015, nāna i karanga kia tū motuhake ai ko tētahi rā maharatanga mō ngā pakanga o Aotearoa, me te aha, kua toka ināianei ko te rā maumahara, ā, ko te whakaako i ngā hītōria o Aotearoa, atu i te tau 2023 koia tonu tēnā te wāhanga tuarua o te petihana i ākina ai e rātou, me uru ēnei hītōria ki ngā kura katoa otirā, e whakatauiratia ana te matanā o te hunga rangatahi, kia ākona ēnei hītōria waihoki, kua aua atu te wā, ko ngā pakeke ērā, kei te whakahē i te kaupapa tae rawa mai ki tēnei wā tonu, kātahi anō ka taka te kapa ki ngā pakeke he tohu tēnā, e hemokai ana te hunga rangatahi ki ēnei hītōria Ahakoa ngā uauatanga o roto, ahakoa te manawarau he mea nui ki a rātou kia mōhio pū rātou ki tō rātou wairua hapori, ki tō rātou tuakiritanga (ngā puoro) Me pēwhea te mātauranga e āwhina atu i tēnei takahanga hou, puta noa i te motu? Tētahi mea e kite nei au, ki te taha o te marautanga o ngā hītōria o Aotearoa Ākuanei pea, ka riro mā ngā rangatahi ō rātou nei mātua, ō rātou nei tūpuna hoki hei whakaako he kore nō te huhua o mātou ngā pakeke i ako i ēnei hītōria i te kura, ka mutu pea te whakaaro kia tū i ngā kura he pō hapori e kotahi ai ngā whānau, ka kauwhautia rā ēnei hītōria e te hunga rangatahi ki ō rātou nei mātua, ki ō rātou nei tūpuna inā rā, he hua ka puta ki te katoa Heoi anō, tērā ngā kura kāore anō kia tūhono atu ki te mana whenua he oranga kei reira, ki tua atu i te marautanga hītōria Kia paiheretia ērā tū honohono kia rongo ai aua kura me ōna ākonga i te mauri o te whenua e noho rā rātou, e tū nei ō rātou kura me ngā kōrero tuku iho kei taua whenua nā konā, kua mōhio ake te hapori ki tō rātou taiao, ki ngā horopaki hītōria o aua wāhi e noho rā rātou. Tāku e whakapae nei, he nui te whanake i hua mai i ngā pakanga o Aotearoa nui kē atu, tērā i te pakanga i pakangatia ai e ngā hōia o Aotearoa ki tāwāhi Otirā, ko ngā pakanga o ngā tau 1860, he huarahi kē i puea ake i te mea, mō ngā tau e rua tekau, tōmuri iho i te hainatanga o Te Tiriti i te tau 1840 i noho tahi tonu a Ngāi Māori me Ngāi Pākehā, anā, kāore i kitea rawatia inā kē, he rerekē te mārama o te Māori, o te Pākēha hoki ki Te Tiriti I tēnei taha, ko te whakaaro o te Karauna, he mea tuku e te Māori tōna tino rangatiratanga me ngā pōhēhē o te Pākehā, ko rātou ngā rangatira Heoi anō, i tēnei taha, tō te Māori whakaaro, he ngātahitanga kē me te Pākehā me tō rātou whakaaro, i oatitia tō rātou tino rangatiratanga ki a rātou. E kore pea e mārama ko tēhea ka eke. Mō tētahi wā roa, mō ngā tau e rua tekau, i ngā tau 1860 mā roto i te ara o ngā pakanga o Aotearoa i eke ki tā te Karauna titiro, tāna whāinga mō te tiriti, tāna whāinga whāiti tērā i whakahautia ai e rātou, kei a mātou te tino rangatiratanga o tēnei whenua, haere ake nei Me te aha, ka oho tika tonu ngā whiunga, hei tauira, ko te pakanga o Waikato – te urutomo ki Waikato tēnā ka oti i te Āperira o te tau 1864. Nō te pito o taua tau i ara ai te Kōti Whenua Māori. E ai ki a Tā Hugh Kawharu, ko Te Kooti Tango Whenua, he kau apukai i te Māori me tōna anō ao waihoki, ka tae ki te tau 1867, ka ara te Ture Kura Māori hei waka pēpēhi Mehemea kāore te Pākehā i wikitōria i ngā pakanga o Aotearoa, kua kore rawa atu ēnei waka pēpēhi e rua nei ko te pakanga o Waikato tēnā, tētahi tikanga he murunga whenua, tētahi tikanga he murunga reo Ā, tēnei tātou e noho nei me ēnei whiunga i te rā nei. Ehara i te hītōria tūāuriuri whāioio. E rongo tonu nei i ngā whiunga, tae rawa mai ki tēnei wā. Ki ōku whakaaro, nā ngā pakanga nei i taea noatia ai e te Karauna tōna anō mana pēpēhi ki te iwi Māori Ko tāku e mea nei, ko te tukanga Kura Māori i whakaeke ai i te tau 1867 he take pēpēhi ōna, anā, me reo Pākehā anahe te reo whakaako, me kaupare atu te reo Māori ki rahaki. Nā wai rā, ka puta haere ngā take pēpēhi nei, pēnei me te Ture Tāmi Tohunga me ētahi atu, he aho rau noa o te tukanga i turaki ai i te mātauranga Māori, i whakawhāiti ai i te whakaaro Māori i ā tātou hītōria, kaua ko te ao mātauranga anahe, engari whānui tonu Tēnā, neke atu i te rautau, kāore te Māori i whai wāhi atu ki ngā Kāwana ā-rohe Ā, he wāhi moroiti noa nei tōna i te Kāwana pokapū Nō reira, ko te mutunga kē mai o te uaua kia uru atu ngā reo me ngā whakaaro o te Māori, te mātauranga mātauranga ki tētahi ao Pākehā, tāmi i tea o Māori, ko ō rātou aria, whakaaro hoki te huarahi kotahi anahe hei takahanga atu, tae rawa mai ki ngā tau o ngā 1970, inā rā, mai i ngā tau 1860 tatū ki ngā tau 1970 kātahi anō paku rerekē me te aha, kei te takahia tonutia e tātou ngā tukanga kia makere tātou i te mana o te tāmitanga, o te murunga me ērā kino mā roto i ngā tukanga, pēnei me te tukanga whakatau kerēme tiriti, otirā, he kongakonga kau ka hoki mai iti noa nei te whakataunga, inā tirohia te rarahi o ngā taonga i raupatutia i te Māori kei tōna kotahi, e rua ōrau noa iho te wāriu o ngā taonga i tāhaetia Kāti, ko ngā iwi e whakatau haere nei i ā rātou whakataunga tiriti, e iwa tekau mā waru ōrau, o te wāriu o ā rātou tango, kāore rātou e whiwhi. Ā, ko te hunga, kāore e mārama ana ki ērā horopaki me pēwhea hoki e mārama ki tua atu, te nui taioreore o te ngaro. E hika mā, te hōhonu o ēnei hītōria, kāore hoki e mutu noa i konā. Kia whiua whakamuatia te titiro ki ngā tau e waru tekau, kātahi rawa ka kitea ko te ngarongaro o te mātauranga Māori. Ko te Rīpoata Hunn tēnā i te tau 1960. Ko te Rīpoata Currie tēnā i te tau 1962. Ēnei rīpoata e rua nei, nāna i kitea ai te wāhi rua o te angitu Māori me tērā o Tauiwi. Ko te petihana Reo Māori tēnā i te tau 1972, i hāpaitia e Ngā Tamatoa me te Rōpū Te Reo Māori ki te ngutu tonu o te whare mīere. Ko te Kōhanga Reo tuatahi tēnā i whakatūria ai i te tau 1982. Ko te whakatuwheratanga tēnā o te kura kaupapa Māori tuatahi i te tau 1985 I waenga i te tau 2002 me te tau 2004, ka hou te NCEA ki ngā kura ka pangā ai te hōtaka Tiwhikete Kura. Otirā, i te tau 2018, ka tīmata pū ngā ritenga NCEA Kua eke nei te tau 2022, e takatū ake nei tātou kia takahia tētahi huarahi hou, tētahi anamata hou i te ao mātauranga, kāore anō i takahia e tēnei whenua, mai, mai anō Āe mārika, he āpōpō hou Ā, he wāhi nui tō koutou Mā te ako ka mārama. Mā te mārama ka mātau ki ngā whakaaro hou waihoki, ki ngā tikanga hou. Mā ēnei whakahounga e pai ake ai te tūhono ki ā tātou ākonga Māori engari rā, ko te wero ināianei, me hiki te mānuka. Haere tahi ai te mana ōrite me te mātauranga Māori Heoi anō, kei te mātauranga Māori tōna anō mana. He aha rawa ia te mātauranga Māori? Inā rā, ko te mātauranga Māori tētahi kete mātauranga i takea iho i Aotearoa nā te Māori i ahuahu i ngā tini rautau e tanagta whenua nei tōna noho i Aotearoa nei. Ko tētahi mana o tēnei mātauranga, tērā kei roto i a ia ko ētahi ariā, ētahi whāriki whakaaro mō te aotūroa mō te taiao, mō ngā ao katoa. Koia pū, ko ngā ariā Māori me ngā whāriki whakaaro Māori hoki ēnei. He kete whakaaro nō te tangata whenua. Koia tēnei ko te whakaaro Māori Anā, kei te pū o ēnei whakaaro He whakapapa kotahi tō te taiao me te tangata Ko Papatūānuku te whaea, i whānau mai te tangata i a Papa. Ā, mai i te rangi ki te whenua Ko taua whakapapa kotahi e tūhono tahi nei Otirā, ko tō te tangata noho ki te ao, he noho teina i tōna whakapapa me te taiao He tātou whakaheke tātou nō tēnei whakapapa Ā, ko tō tātou noho hei tangata ki te ao nei, ko tō tātou tuakiritanga tonu ka whakaatuhia mai, ka wheakotia mai e tātou mā tō tātou whakapapa ki ngā horopū ki te whenua, ki te moana, ki te maunga, ā, ki te aha, ki te aha. He māramatanga tēnei e takoto nei ki te whatu o te mātauranga Māori. Ā, inā tirohia te āpōpō hou, inā tīkina te whakaaro o te tangata whenua o nāianei rangi, tēnei mea te Māoritanga o nāianei rangi kātahi rā ka kitea ko ngā rongoā hei turaki i ngā wero o te rautau rua tekau mā rua. Koia pū tēnei, ko te mana o te mātauranga Māori, e whakapūmau mai nei mātou, me ētahi i ō mātou ngākau ki a ia. (ngā puoro) Mē pēwhea tā tātou whakatinana i te mātauranga Māori ki te akomanga? Ko ngā mahi māmā nei, e taea ai e ngā kaiako, e ngā whānau, e ngā kura, puta noa i te motu ko te whakapiki i te mōhio ki te ao Māori Inā kē te nui o rauemi hei whātoronga atu, pēnei me te rauemi ipurangi nei a Te Ara e mau nā i tēnei pātaka, ko ngā kōrero, mātauranga hoki mō te tīmatanga o te ao, hei tā te Māori titiro tae atu ki ngā whakaaro Māori. Tērā ngā rauemi mā ngā kaiako hei whakaako i ngā kaupapa, pēnei me te ao o Tangaroa me Tāne Mahuta me Rongomaraeroa, me Rongomātāne, ngā mahi māra Katoa katoa, kei te te pātaka ipurangi o Te Ara Ā, kei wāhi kē hoki ētahi Pēnei me te paetukutuku a Te Papa Tongarewa, kei tēnei pātaka te mahi a te rauemi mō te mātauranga Māori Nō reira, me whakamahi aua rauemi tūmatanui Whakamahia ki tō akomanga. Ākona ka whāngai ai i ngā tamariki ki ēnei tū kōrero. Me ngā kaupapa huhua e whakaarotia ai e koutou Pēnei me te whakanui i a Matariki. Tīkina te mātauranga Māori hei tūāpapa mō te kura pērā me te āhua o te whakatau ākonga hou, me te tuku ākonga, me te whakatau whānau me te āhua o te whakanui i ngā kaupapa ako whakahirahira Katoa o ēnei, e taea te kawe mā te mātauranga Māori. (ngā puoro) He aha rā ia ngā kaupapa o te whakawhiti kōrero mō te pūtaiao me te mātauranga Māori? Koia tēnei te kaupapa kōrero kei te arero o te marea. Pupū ake ana ko ētahi tohe i ōna wā mō te pūtaiao me te mātauranga Māori Ā, kua horahia ētahi whakapae, mai i tēnā wāhanga, i tēnā wāhanga E mea ana ērā whakapae, korekore rawa atu nei he pūtaiao ki te mātauranga Māori, waihoki, kāore he paku hua o te mātauranga Māori ki te pūtaiao Tēnei au ka whakahē i tērā whakaaro E whakapono ana au, ahakoa ko wai te iwi, huri noa i te ao, tuatahi ake, ka whakatupuria e rātou tētahi titiro ā-ringa nei ki te ao i noho ai rātou i roto Nō te ūnga mai o ngā tūpuna ki Aotearoa, i ō rātou waka, kātahi rātou ka whakamātau i ngā tupu me ngā rākau hei kai mā rātou, he rongoā hoki mā rātou hei whakatū whare, hei kākahu rānei mō rātou, me ērā tū whakamātau Me whakamātautau e rātou te taiao nei, kia mōiho ai ngā tūpuna me pēwhea te noho ki tēnei taiao makariri rawa atu tērā i tā rātou i mōhio ai ki Poronīhia. Me mōhio hoki rātou ki ngā momo tupu katoa anā, ka eke te kōrero, pai tū, pai hinga. Koia tēnei ko tētahi titiro ā-ringa nei ki tēnei ao, ki tētahi ahurea Hei tauira, mēnā tō titiro, kāore i eke, i a koe ka whakatere i te moana nui, ka tere mōhio te tangata, me huri kē, he titiro kē. Tēnei titiro ā-ringa nei mō te mātauranga Māori, koia ko ngā purapura pūtaiao tonu, ko tētahi momo pūtaiao rānei Ehara i te pūtaiao, kua roa e whanake ana, pērā me ngā pūtaiao e kitea rā, huri i te ao. Engari, kua kore rawa e tupu pērā, i te ngā nāti o te tāmitanga. Tā te tāmitanga, he kōhuru i te mātauranga Māori, kia Pākehā ai ko tātou katoa nō reira, kāore e tika ana te kōrero, he pūtaiao mauroa tō te Māori, pērā i ō ētahi iwi, huri i te ao korekore nei i taea tētahi pūtaiao Māori mauroa i raro i ngā whiu o te tāmitanga nā ngā tūpuna te pūtaiao tuatahi ake i ahuahu i Aotearoa nei i eke hoki tō rātou pūtaiao tirohia, i ora rātou, kei te ora tātou. Mōhio tonu rātou ki ngā uri o Tāne Mahuta ki ngā painga o tēnā mea, o tēnā mea, hei tahu ahi, hei whakatū whare, te aha noa, te aha noa. me te aha, i takea mai te pūtaiao o ngā tūpuna i tēnei whenua tonu, i Aotearoa. Kāti, me manaaki ēnei kōrero hei korowai mō tātou ka ako nei i te mātauranga Māori me tōna noho ki roto i ngā kura, ki te ao mātauranga, ki te motu whānui me te ahurea o Aotearoa. E mana ai te mātauranga Māori, me eke te mana ōrite. E eke ai te mana ōrite, me whakapono tātou ki te mana o te mātauranga Māori Āe mārika, he nui ēnei kōrero, engari, ko te mea nui rawa atu ki tēnei huarahi hou, ko te mārama pai ki a tātou ko tōna motuhake, ko tōna hiranga kia hinengaro tuwhera, kia manawatītī hoki ki ēnei taonga whakarerenga iho. Kia waihape ki ngā kōrero o te terenga tuatahi, ko tētahi wāhi nui o tētahi āpōpō hou, ko te āta noho ki te whai whakaaro me te wānanga. Ka tupu haere ana tō puna mōhiohio ki tēnei mātauranga, ka tau haere hoki tō wairua i ō kawenga hei kaiako, ā, ka pai kē atu tō whakaako i ō ākonga. Tēnei mea te angitu, kāore e noho noa iho ki te ao mātauranga. Engari kē, kapi katoa ana ngā tahataha whānui o te hauora o te tangata te taha hinengaro, te taha tinana, te taha wairua, te taha hauora, te taha pāpori, kia noho ōrite tahi.
Supplementary Resource 2 – My reflection and growth journey: mātauranga Māori
Supplementary Resource 2 – My reflection and growth journey: mātauranga Māori
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Webinar 1 – What is Mana ōrite mō te mātauranga Māori?
These webinar recordings dive deeper into the kaupapa discussed in the first two webisodes. 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 the first two webisodes. 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: What is Mana ōrite mō te mātauranga Māori?
- Description: This webinar recording dives deeper into the kaupapa discussed in the first two webisodes.
- Video Duration: 64 minutes
- Video URL: https://player.vimeo.com/video/773592766?h=7fee909031
- 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—one of five that will provide an opportunity to dive deeper into kaupapa from our webisode series, Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. Mana ōrite mō te mātauranga Māori is the second change priority of the NCEA change programme. The purpose of these webinars are to provide a space for our sector to wānanga, ask questions and seek clarification on any ideas. So, kia kaha rā koutou! Please add any pātai (questions) into the chat and we'll aim to answer these during our session tonight. Let’s now meet our guests. Our first guest worked previously as the Kaihautū Māori for Evaluation Associates and was also the Principal or Tumuaki at Christchurch’s Te Kura Kaupapa Māori o Te Whānau Tahi for five years. Dr. Melanie Riwai-Couch is the author of Niho Taniwha: Improving Teaching and learning for ākonga Māori. Her research and experience in the sector has been a platform for her research and the knowledge that she will share with us today. Tēnā rawa atu koe e te tuahine, nau mai. We also welcome Alex Barnes, a PhD candidate as well as an expert and practitioner in Te Tiriti o Waitangi. With connections to Mātaatua, Waikato iwi and Te Tai Tokerau, Alex is a non-Māori who followed a Māori education pathway (huarahi Māori) and is also a keen enthusiast of te reo Māori. An educationalist, researcher and PLD facilitator with TupuOra He works closely with kaiako, school leaders and hapori, helping to forge socially and culturally just relationships. Heoi anō, tēnā rawa atu kōrua - thank you so much for joining us this evening. Looking forward to our kōrero. Speaking of which let’s get straight to our kaupapa kōrero for this evening. Ko te pātai tuatahi ki a koe Alex, how would you describe mana ōrite mō te mātauranga Māori in an educational setting? Well I think the first thing to do is understand that mana ōrite is part of a ecosystem. A whole lot of different Māori values so it’s related to concepts like whanaungatanga, tino rangatiratanga in particular, manaakitanga and so it comes from a cultural worldview. And when I think of mana ōrite and I think of that Māori cultural worldview I also think of Te Tiriti o Waitangi and the agreement my ancestors signed with your ancestors about ensuring that we have a relationship that is built on trust that is built on accountability to each other and is built on ensuring that the relationship we have is mutually beneficial so for me in education what that means is that we can see the potential of all Māori students that we're serving and that we do our best to understand what works what works well for them and so that they are seen valued and can contribute to the the school culture to the community but also they can reach their potential fully because we've not done that well for the last hundred and eighty years and so mana ōrite is one part of a whole lot of work that's gone on over many years to ensure that Māori succeed as Māori and on their own terms so it's part of a suite of approaches to ensure Māori potential is reached. Tēnā koe I ērā whakamārama. Melanie, your thoughts? Yeah I agree with everything that Alex has just said and I think um in practice what mana ōrite would look like in an educational setting is all of those things that we've learned about over the years around cultural competence, culturally responsive pedagogy, being treaty-centric but I think most of all it's about teachers being open to knowing and understanding that there's other ways of knowing and understanding and creating space for that and allowing that Māori world view to really be present in our classroom in meaningful ways. Ka pai. Tēnā hoki koe I ērā whakamārama. Rawe ngā whakaaro. Now to you tuning in at home we appreciate your contribution to this kōrero so keep firing through questions and comments to add to our discussion it's useful to have your whakaaro the voices of our sector as we unpack mana ōrite mō te mātauranga Māori. In fact we already have an online question ready to go. Wow! Yeah! Kāre tātau I te makarauna. No mucking around here aye. Um here’s our online pātai. There it is up on our screen now. What advice would you both uh might you give are those who are reluctant to make these changes we'll start with you this time Melanie. I think reluctance is probably a natural response to any change particularly you know schools and teachers have had so much workload and coping with so many things and there's always another thing and another thing and so I think the the first thing I’d say is just know that mana ōrite is not just another thing it's an every thing and if we get this right so many other things will align and come into place and so it's just a very worthwhile priority to have um the second thing I probably say is we always start with what's in front of you and by doing that one thing um and seeing that difference and always sort of reflecting on your practice I think as you try those really small and incremental things and you see the difference it makes you start to understand that it's really worthwhile investment. Ka pai. Alex yeah I think there's a real risk I think you picked up on some really good points Melanie um there's a real risk with taking a concept which is so rich and has its own innate integrity like mana and the real risk of us putting it into a box when really we want to be expansive and so when we're thinking of people who are reluctant we need to say that actually you know there's a lot of depth here in this concept and we can we can break it down bit by bit but the learning isn't like just something we're just going to tick off it's something that's ongoing and needs to be needs to permeate through our system and so in our ways of planning and teaching so I would say um you know to just say yes acknowledge people are tired we've just had the plague you know people are people need a break we expect a lot of our teachers to be all things and so we do need to acknowledge that and then say actually you might be already doing some of this work already what are you currently doing that has an approach based on equity has an approach based on student voice agency has an approach based on including family whānau in your in your school so it's kind of like pausing and going it's going to be all right we what are we actually doing now we don't have to start this whole new process because I do think so there are some things that you know if you for want of a point of a phrase is if there are things that aren't broken we don't have to try and fix them hey no yeah no but at the end yeah but but there's definitely things we do need to fix too. Right so we need to be able to think um about both you know we need to be honest about where the gaps are but we also need to give ourselves a you know a bit of space to if we were going to do it well take the time we need to take because the other thing is some schools there's a huge continuum of practice out there some schools will be doing some awesome stuff and other schools are like where do we go what what is this thing I want to be a part of that yeah exactly so there's all of these different things we really need to consider um based on your setting based on the culture of the school based on your leadership approach based on all sorts of elements so to take a breath take time to think about it but make sure you do do something yeah. Hei whaiwhai ake I tērā whakaaro ōu. So to follow on from taking a breath we're just going to take a little break we're loving this conversation though um e whai ake nei let's uh now throw to this next clip which is mana ōrite and the ākonga from Hamilton Girls High School. Kia whakarongo ake tātau. (cheerful music playing over the title) So what does mana ōrite look like to you? Personally, mana ōrite looks like connecting with me. Acknowledge that I am more than what you just see inside of your classroom. I really appreciate when kaiako take the time to ask how I am outside of their class especially my extra-curricular activities. I also think it looks like respecting me enough to hold me to high standards. Ahh, when I walk into your classroom and you see the colour of my skin don't just write me off and categorise me as incapable because I'm so much more than that. What do you think Sonny? Mana ōrite is being able to build each other up and having each other’s back. What does it feel like as ākonga? I think personally for me it feels like having an inclusive, encouraging and a welcoming environment. I think it's so important as ākonga to feel like we have a safe place where we can ask questions and feel supported in our learning. Umm yeah so like, what, no matter what your differences are like you'll always have a spot where you are and you'll always be welcomed. So, why do you think this is important? Learning within a system that does not facilitate our passion for learning has no purpose. It's important to implement mana ōrite within our akomanga so that we as Māori can thrive in our education. What do you think? Ko te take he mea nui tēnei, nā te mea ka taea te kura katoa ki te kōrero I te reo me te reo Pākeha kia ōrite te tapeketanga o ngā reo katoa. (background music plays) Let me share my thoughts and ideas. Be flexible and understanding. Pātai ki ahau mehemea kāre koe e mōhio ki taku ingoa. Connect with me, I'm more than what you just see in class. Allow me to have choices about my learning. Expect me to do well in class. I have more talents than you think Āhei au ki te kōrero i roto i taku reo Māori Notice when I do well, not only when I mess up. Recognise my greatness, who I am and where I'm from. Ka mau te wehi. I don’t know about you two but I’m feeling inspired by those wahine. My goodness me our future's in good hands judging by those comments what was your reaction to that Melanie? Oh I just loved in the messages um what I heard them talking about it's not just what we do but it's how we do it and understanding the impact it can have when we take these steps into mana ōrite yeah Alex? yeah I mean I think it's a it's a human we're humanizing and what they were saying was treat us like humans you know our school system needs we need to remember learning is so dynamic and we need the energy and we need we need we need that vibe you know and that's what they were saying when I heard that anyway you know treat me like a human you know so yeah it's inspiring I guess the thing for schools is it's all good to collect those voices and all of that but then it's what you do with it yeah and ensuring that what they're saying is reflected through you know the culture of the school and the teaching and learning that goes on yeah fantastic speaking of vibe there's a vibe in the studio here uh e te whānau but if you are tuning in at home we welcome your questions and comments so please contribute to the conversation and please submit them in the chat now I’m lucky enough to have a copy of this book here which was written by my guest to my left Dr Melanie Riwai-Couch. Niho Taniwha. So how does Niho Taniwha model how does the model work in the classroom? right so um Niho Taniwha is both a pedagogical model and a framework for how we can structure experiences I’ve heard from teachers who are using it for planning as part of their assessment cycle but also in evaluating our work as well so it does give us structure and it enables us to use a kaupapa Māori model in a very accessible way so it takes you through whai, ako, mau and tipu it helps to give order and sequence to those things so I think it's pretty helpful but the the big the big goal with niho taniwha is to try and make information accessible for teachers I think a lot of schools who I was involved with or working with quite often you'd have teachers who really really wanted to do something but weren't necessarily sure where to start or didn't necessarily have the people around them who they felt they could ask so um yeah I think that how it works is you you start at the beginning you work your way through to the end I guess and you and you kind of repeat it so yeah I haven't had an opportunity to look through the book um before we came up come on here for some of our our viewers that are tuning in at home that don't um have access to this book can you just give us what kinds of things are in here what kind of activities and information? There's 14 chapters in there and when I put the book together and we were trying to decide what the chapters would be on I made two lists and one list was all of the things I was being asked to present on at conferences and to teachers associations and so on and the other list was everything I wish I was being asked to speak about where I thought there’s where you know there's some gaps in terms of what we could do and went through that so there’s chapters on addressing racism in schools. There’s chapters on honoring Te Tiriti o Waitangi There are chapters on how to look after kaiako Māori in schools right the way through to what I think is quite a beautiful story of um a teacher who made a real difference for a student by being willing to kind of open up and figure out okay what can I do differently to embrace um this young woman's goal to participate in Mahuru Māori and how that affected the whole learning in a class in a school so there are other people who've contributed as well so I like to think of it as a book without borders in terms of having different people who are involved in PLD in different school settings whānau voice student voices so I’m really grateful that they um shared those so we could include them I'm sure that everyone is very grateful for this book um including of course Alex Alex have you had an opportunity? Well me pēnei te kōrero, waiho mā te tangata e mihi. Tēnā koe. I have had a look through I haven't read the whole thing but um great practical examples real life examples yeah easy to pick up and just get into yeah I might just kind of hold this for a little while okay um I'm hearing some of our viewers at home some of our kaiako that are tuning in to our webinar they're thinking oh my goodness I’d love a copy of that book. Well he rongopai tāku. We have good news. We have three Niho Taniwha books. Not this one because I think I'm going to hold it and take it back to Tūranga. We have three Niho Taniwha books improving teaching and learning for ākonga Māori to give away to three lucky viewers tonight. So who needs the lotto draw just come and tune in to our webinar all you need to do is answer the following question by putting your answers into the chat so anei te pātai a Mātai. The pātai is What advice can you share to help others implement mana ōrite mō te mātauranga Māori into their everyday lives? Now at the end of the webinar later this evening we will choose three lucky winners. It might be two no I'm joking three and announce them right here on this webinar. We'll be accepting answers throughout the webinar and we'll let you know as I say the winners before we finish tonight A, kāti. Ki te pātai o te wā. We’ve got more online pātais coming through. Did I say pātais? Pātai! I would probably get a growling from my kaiako for putting an ‘s’ on the end of pātai. From your experience how can kaiako approach our past thoughtfully? Koinei tētahi o ngā pātai kua tukuna mai e te marea. So this is one of our online pātai I'll read it out again. From your experience how can kaiako approach our past thoughtfully? Obviously there's not a section on that in in this Melanie? Possibly? Hmmm possibly. I think there's always you know when we think about anything about uh you know whenever we get new information it's always helpful to kind of link it to our past experiences and things we know and so on and so for many um you know mana ōrite might be something new or different and as our understanding increases then we'll probably you know it'll expand again so I think it's always good just to be reflective and to really figure out why we feel the way we do about some things as well because we're connected you know and I think a lot of this is about relationships and connection whether it's with information with other people how I understand myself you know what’s my emotional reaction to something when I hear it and so I think all of those things are really good questions to be considering He aha ōu whakaaro Alex? Well I think um I'm going to speak particularly about non-Māori here in my own Pākeha people but um you know I think when we we're in a a really amazing it's both amazing and terrifying we've got a new Aotearoa New Zealand history curriculum coming out we're in this in this new phase of um well it's not a new phase but a new iteration of the revitalization of te reo and tikanga Māori and for non-Māori we really need to stop and listen and have some of those core human principles of humility so when we're thinking and and taking on board the the colonial history for example of Aotearoa and the realities of the violence that um that were perpetrated here in this this place I think um that that really humbles the heart and I think it's really important that we um we stay open and acknowledge if we're being defensive or we're feeling it's difficult or we we get stuck, paralyzed whatever that we actually take time to be with that and make sure we work through it so that we can get on with ensuring that the future generations that we're serving are um are reaping the benefits from these from these amazing resources Niho Taniwha Māori successes Māori kāre e kitea, you know mana ōrite all of these suites of all of these resources otherwise yeah we risk getting stuck or we risk really not taking the change opportunity that we we have at the moment so I would say in looking at um our history we need a humility and an openness and we need to do something about it Alex you mentioned the word opportunity we're going to take the opportunity now to have another look at one of our online pātai which is coming from our kaiako and indeed our viewers. Have a look at this one. It’s up on your screens. How can you ensure your programme provides inclusive teaching and learning for ākonga Māori? I’m going to repeat that pātai once more. How can you ensure your programme provides inclusive teaching and learning for ākonga Māori? Melanie? Kia ora, tēnā koe! (laughter) What I was thinking about as you asked that question was some research which is included in niho taniwha but it was called puna kōrero and we asked parents um of ākonga who were or parents of ākonga who were either Māori or Pacific Island actually and we said to them we asked one of the questions was what would you like teachers to do differently when teaching your children and I was so impressed with the feedback! and the comments and as we sorted those out it formed what I would say is a wonderful pedagogical model that would stand on its own internationally in terms of the sorts of things they were saying and so I I would say the best way to know how well you're doing is the feedback you get from the kids in your classes and the whānau and we can ask the whānau: what does good look like for you? what does and inclusive classroom look like for you and your tamariki and you know use that as a starting point and so as we look externally and there are other resources as well I think we always need to remember what's right in front of us and um they're just that repository of knowledge that sits with our whānau as well as of course with iwi and with mana whenua. Alex, he whakaaro ōu? Yeah no he pai ērā kōrero e hoa. Yeah that’s awesome and I think um as schools work with different whānau, Māori community groups I mean that’s one of the hardest things schools can find at times creating those relationships and so I think schools really need to in order to create those relationships and have power in those relationships schools need to take some responsibility for making sure that the school is welcoming of whānau and so that means getting out of the school as well and getting involved in the community you know what I'm saying so um so in terms of the inclusion of of Māori it's more than just in the classroom I’ve been recently reading some research um around the importance of pronunciation pronunciation yes and and of Māori of course and Māori names in fact I was in the school a little while ago quite recently a few months back and one of the main complaints from Pasifika students and Māori students was teachers not even trying to pronounce names correctly I’ve had friends with Māori names and you know they get told oh I'm not even going to try that not even to try that you know that name and these names are given are gifted for a reason and so I think there's there's some simple things like pronunciation and we have many opportunities to grow reo capability and confidence so um actually taking the time to to really listen to what the student the name of the student and and giving it a go because when I ask these students what if what if they stuff it up keep stuffing it up they said it doesn't matter if they stuff it up as long as they're trying as long as they're trying and that's a vulnerable thing as a teacher when you put up as an expert and you you're making mistakes all the time but you know we're talking about changing some of the power dynamics in in classes um and that's not to reneg on your responsibility to teach and to be to ensure that um you maintain that role but you also need to be able to be humble again and go okay I'm out of my depth I need help here and I'm gonna take the time to do what I need to do to ensure that that person's name is pronounced correctly and there are strategies that you can use for that you know as teachers you can say you know if you hear a name and you hear and you can say hey that's a beautiful name can you show me what that looks like written down you know and then you've got a reference and you can practice or you can you know that there are lots of strategies that I'm sure people are using all over the place that I wish I had I wish I you were with my um Kaiti Primary school teacher in 1983 because I thought my name was Mat-eye for a while. Anyway let’s move to our next, it’s not about me, let’s move now to our next question online up on our screens. Here we go How do we deal with opposition from our own colleagues in the profession who are deniers and often racist? Oh wow this is an interesting pātai. Who wants to go first with this one? I’m going to read it out one more time as you do paper, scissors, rock. How do we deal with opposition from our own colleagues in the profession (we’re going to watch this paper, scissors, rock) who are deniers and often racist? One, two, three, one two ah does that mean I get to? No that means it's Alex how do we deal with deniers and opposition? First do what I'm doing which is wrong wow there's an option have a bit of fun but um no take a breath um you know these are the times where we really need to look at what's in our sphere of control and there are some people who are just not going to change those neuro transmitters those neurons are so ingrained Ūpoko māro. Koinā. Tika, tika, And so I think where's your energy best served um so I think that's the first thing I think and you only get that gauge well you get that gauge through a whole number of indicators but one of the things is you know you've tried a couple of times and it's not going anywhere Waihotia. Waiho. You know I think put the energy where you need to um I also think it's a responsibility of leadership though more importantly it's the responsibility of the leadership not just talking about princips and the senior leadership of the school talking about the board as well absolutely to set the tone and the culture because here's an expectation it's in our you know in our teaching criteria it's all of that stuff that's all rhetoric if we're not giving it the vibe tērā āhuatanga o te wairua. Mēnā kāre te tangata i te rongo i te wairua then you know it's it's just words on paper so leadership really need to take some responsibility there and show that um this is just the way we're going to do things I’ve worked in schools and that's just a classic expectation look we teach and integrate we teach te reo and tikanga Māori we not assimilate we integrate mātauranga Māori throughout our content and that's just how we do things you know yeah and it's an expectation it's not a big political thing it's just normal so I think that's really important so there's things you can do what's in your sphere of control but there's also leaders who the ones I’ve seen do really well are the ones who actually have those challenging conversations and set a really positive tone yeah and unafraid also unafraid to not know Tēnā koe Alex. Melanie during that conversation um I saw you flick to your book have you got a section in there have you got has niho taniwha got a section in there? Actually I have um but you know the question I’d probably ask is you know who's responsible for addressing racism in your place and I think we all have a responsibility I think leaders really need to step up um doing things that are racist is is harmful and bad but not addressing it when you see it is probably is almost in my mind more destructive because what you're doing is you're giving permission and you're also setting an example for other people well if they couldn't deal with it and they actually have some real authority and power in this situation what um what am I meant to do if I'm a 15 year old you know or a 14 year old in school so um a mission I think is a real concern I think it's if cultural competence is a competence can be improved I think if someone struggles with cultural competence then it needs to be dealt with the same way as assessment so a teacher couldn't say well I didn't grow up with assessment in my class you know in my home we didn't we didn't we didn't talk about assessment around the dinner table so I you know I'm not going to do that we would say well no actually you need to do some PD I'm going to mentor you I'm going to set you up with a Tuakana teina situation so you can improve and this is a professional responsibility if you want to have a career in education this is an expectation you know that you have to be progressing with and you can do that lovingly but actually you need to do it professionally um it's a requirement of the profession that we honour Te Tiriti o Waitangi partnership and so if we're not actually having that right up front and central you know center of our a dashboard of all the things we need to be doing um then I think that's that needs to be addressed Ka pai. Well you certainly address that uh that tough tough pātai well done uh let's move to our next pātai which is uh coming up on your screens e te whānau. Now a reminder, it’s not just about pātai. We’d love to hear your thoughts as well so patopato mai grab the old keyboard and let us know your thoughts on the discussion we'd like to engage with you uh throughout the evening let's go to this next question Kei hea te pātai? Here it is. oh my goodness me it's it's got all mixed up (laughter) here we go All right let's go to this next question how might the sector best tautoko those with reservations about the curriculum changes so I'll read that pātai one more time how might the sector best tautoko those with reservations about the curriculum changes? Alex? Um I think the responsibility here really sits on the Ministry of Education I think um if I heard the question right can you repeat it again I'll read it one more time how might the sector best tautoko or support those with reservations about the curriculum changes? yeah yeah that's yeah so I did hear that right just making sure. You still saying the Ministry? yeah I am I am putting the ministry out there and there's some trust me some of my best friends work at the ministry and I believe that and I’ve done work with the ministry and there's some good people people are tired and fatigued and I think um there's a lot of change already in our world that's going on and I think we need to balance urgency with um with realistic expectation and for many of our sector we know these concepts mana ōrite, tātai ako um the other you know cultural relationships for responsive pedagogy these are these are very um these concepts have power and they they they take time to learn and they take time to put into practice so I would say that the ministry needs to ensure that the resourcing it's the same old stuff I know ministry ma but you know the resourcing and support is in is in place for schools to do this well and I so and I also think the ministry internally needs to get this stuff sorted because it's very easy to go out and say you need to do this this and this within this time frame but actually not be walking the talk yourself and I just see a lot of contradictions going on now contradictions are part of humanity that's I'm a walking contradiction but I think there's some risks if we're expecting the sector to just get on and do it and they're they're reluctant I think the the the leadership that we just talked about needs to really come from not just from the ministry but they have a key role to play um in ensuring that they address that reluctance in a constructive way Tēnā koe Alex um Melanie grabbed my pen during that answer because she wanted to write on her on her hand a couple of notes what do you want to say Mel? I made notes so that I would remember so I just want to say it is not a change that we want Māori children to succeed in education as as Māori children that's not a change I’ve got a 21 year old son and if I go back 15 years ago when he was starting school I wanted him to do well I wanted him to thrive I wanted education to be a value-add for him so that hasn't changed and we could go back another generation I think what has changed is we are now um spotlighting more and more um and understanding more and more the reasons why um and and hearing more about how the system is underperformed for us so but but be assured that as Māori I think we've always wanted our kids to do well that's not a change it's just everyone else is catching up and understanding that that's okay um but the other thing is um and I do agree about about ministry being strategic in terms of their resources and investment but I also think good teachers overcome bad systems and you have a you know an influential position as a teacher as a school leader and even when there are constraints you can do so much now it is nice if you can do that and be well resourced and that's obviously you know the the ideal model but um some of the very very best teachers I’ve ever observed in their practice have not been working perhaps in what you would call optimal conditions with everything else lined up so I really believe that that power of one and then as more of us do that and we we kind of gather close together around the kaupapa and then we lift that and then we can start to transform and shift the system. Can I just add to that? I think that's a really important point because sometimes if I keep hearing oh the ministry haven't done this and this and this and then they don't do anything well actually no you have got power to do schools have power teachers have power and some of the best movements I’ve seen don't happen because it's mandated because of a bureaucracy it's because there's a need I think of the kohanga movement I think of iwi radio just getting up and doing it you know that people react and do stuff because there's a need so yeah I agree I I we can't just wait for a ministry thing but we yeah we need to counterbalance that with actually realizing our own agency in our own power but it would be nice yeah it's I mean that's the ideal yeah but um yeah I don't want it to be an out either so I really like what you're saying I'm just I'm just confirming. Tēnā koē. yes nice uh let's go to our next online question e te whānau and thank you for participating by the way we're enjoying uh you tuning in and sending us your pātai. This next is how might the sector best tautoko those with reservations about the curriculum changes? how might the sector best tautoko those with reservations about the curriculum changes? I think that might be the one we just had. Is it? Is it the one yes that was very it's very similar my apologies it's the next question In your opinion how has the education system served Māori through history? We’ve made history by repeating a question twice there you go. I’m just going to repeat it one more time just so we get it locked in in your opinion how has the education system served Māori through history? Mō taku hē. I'll take that one. Yes um I I now stated if I'm working with principals or teachers my staff I'm not trying to convince anyone that that you know of particular things I just take it as fact it is a given that the education system has underserved Māori whānau, hapū, iwi and that's a fact we have that much evidence and data we have so much of that over so long that I feel like it's a really antiquated argument when people start you know trying to debate detail or anything else or they'll pull out the you know the one pocket of success in a place a goal but what about them and they're okay or um or or oh well you know maybe they can go to a Māori school or something like that actually that the system has underserved um now we need to fix the system that's it Nice you got anything to add Alex? Yeah I think we need a balance uh holding the system to account and then and you know and the damage it's done if you want to control anybody set up an education system so you know so we need to look at how education has been a prime tool of colonization and continues to colonize kids and hearts and minds but we also need to show um give really good examples of change and that's why I like niho taniwha e hoa and I'm just saying you know because there's practical examples of schools who've taken responsibility of whānau taking responsibility for for for themselves and their kids as well and showing how we we don't have to be stuck in a system there's actually a whole lot of opportunities for positive change so we need more examples of this alongside realizing and having a critical eye to changing the systems and structures we currently have in place you know that damage or um erase and often it's not because it's often because we're in the system we don't see it so I often you know I think people it's it's very easy to call someone racist or something like that I think often um they just don't know and they've not been exposed to anything other than their little world and so they're not necessarily bad people so I think kia tūpato e hoa mā we need to realize the complexity of it but again find examples where people are getting onto it because otherwise you just get stuck in complexity or at least I do I need examples of what to do too so um yeah where are we going. Back to you Tēnā koe Alex. Tēnei mea te kaikiri racism is is a big um uh topic that a lot of our viewers a lot of our kaiako um are asking about so there's another pātai on that note how can kaiako respond when they see or hear racism at their kura? Melanie, have you ever experienced this whilst you were at well probably not yet yeah um well I was actually thinking of an example that my son shares in a speech he did for manu kōrero one year and in it he he it's called 10 ways to teach me and it was on how to teach Māori students and it was from his perspective as a young Māori man and in it he says you know racism is real in the classroom the better we name it you know the better we can get on with it and deal with it um but there was one point in it where he um kind of pauses and and you can see he gets quite emotional and I was quite surprised when this was being filmed because I’d heard him do the speech several times and I I was as a mother you know you see this kauhau you're like not my baby what's wrong and I asked him after that was um after that was filmed and I said ah so what was that about what were you what were you thinking about in that moment and he said to me um because I was thinking you know who did something I'll go and sort them out or but you know he but what he actually said was um and hopefully I get this correct but he said he'd been in the classroom and some students were kind of having a bit of a go about you know Māori scholarships you know that type of discussion and there was a teacher in the classroom and he was in year 13 and he was you know he was a deputy head boy and he was you know like a Māori prefect but he was a prefect in the school and he looked to his teacher thinking oh great you know they're going to deal with it and the teacher left the room and he was kind of left and so I’ve always it's always kind of stood out for me as a bit of an example um you know the impact that it had on you know on my child who was successful you know who was achieving and doing all of those things confident in himself how that how that omission you know created that vulnerability um and yeah it just I think when you see those moments and you explore those moments firsthand it can um make you think more about the responsibility I have and I may not know what to say in that moment but I can say I'm not sure if I heard you just right but what were you wanting me to feel you know or I I think I heard what you said but can you just say it one more time and sometimes when you hear words repeated the gravity of words can kind of and remember also you know all of those things you don't have to deal with something completely in that minute but it can be that oh so I did hear you right I’d really like to have a conversation with you about that you can't do it right now let's get together at three o'clock and have a chat and then I can run and get help or you know figure it out and actually figure out what I'm going to do so there are those sorts of strategies that can be used. Time to ponder it a little more and then yeah deal with it Alex he whakaaro ōu? He pai ērā kōrero. This is about responding to racism yeah it's I think first we need to understand how racism works you know there's a whole lot of different ways racism works so there's interpersonal racism which is like not being oh interpersonal racism is a bit like what your son experienced and that you know the teacher didn't take responsibility for um the crappy crappy discussion his peers were having and the detrimental impact that was having on him so there's interpersonal racism or not believing in someone's potential well I'm not going to teach you that because you know you're not going to go to university or you won't get it or something like that and then there's more structural racism which is around the curriculum so how present whānau, hapū and iwi aspirations values how present to those and how do students experience those in our in our school and if they're not present at all then we know that that's a form of institutional racism because it doesn't include deliberately include the local knowledge of whānau, hapū and iwi in whatever state that might be so there's different levels of racism I think when we think of racism it's easier to see the interpersonal because it's right there but often it's the insidious hidden racism that goes on in our structures too that give rise to that but in terms of the individual stuff it is hard sometimes well I get shocked I get like if I hear something I'm like whoa taking some time to just I think that was a really good strategy did I hear you right and then sometimes you might not have or you know I might not be the right person to raise it again but I'll find someone who I can just debrief with and go this is what I just someone who you trust because you know it's sensitive so and people sometimes love the drama of it it doesn't you know so ensuring that there's some um someone you trust that you can talk to debrief and then get a bit of a plan and ideally in a school you want that to be leadership now the question then is if leadership don't do anything then what yeah yeah you know how to have difficult conversations yeah and do some good Vivienne Robinson breaking out that I have a concern tell us more and and working through that um a really good way to check privilege you know one of the one of the questions in Niho Taniwha found there's a list to do a self-assessment of you know checking your privilege but you and you might ask things like are your creation stories, are they, are they taught as science? and legends because the language we use yes you know really matters yes because as soon as I get marginalized into fairy tale status you know what's that saying you know and and that that's quite unsettling so you know we do need to just also look at the language we use as well Kia ora rawa atu. Ngā mihi nui ki a kōrua. All right we've got another question we're going to move from racism to this thing called tokenism a fear of tokenism is permeating the sector does it have a role in implementing this change Koirā te pātai from one of our viewers tuning in at home. Does tokenism it have a role in implementing this change? does it have a role in implementing this change? I'm I'm a believer in um intent combined with education is a good thing and sometimes we will do stuff that will be interpreted as not good enough or as not sincere and for me that's kind of about the heart we bring into a matter um I think fear of tokenism is sometimes a real fear but I I wonder if it's actually fear of not doing the right thing you know and um you spoke earlier Alex about that the humility that comes in I think you mentioned and you can maybe talk a bit more about this better than I can because you've already said it I'm trying to remember what you said but you talked about you know needing to listen and understand and I think when we listen and we understand and we have sincerity and that mindset that I'm doing this for this reason and actually I'm willing to get feedback as well I'm willing to accept the fact that I might get I might I’ve done everything I can to get it right but if I get feedback that I could have done it better then I'm going to listen to that then I think that's that's the best you can do you know and then you do it again and you know it's part of that commitment to be on that journey he mea ako. When I hear you talk about that I also think of the other person giving the feedback hey this person's given it a good go aye? They've given it a good go Me arohanui ki te tangata. Have some thinking about how you might give that feedback to you so it's constructive and not just oh you didn't know you didn't you never get enough of that um I think there's some intelligence in tokenism I think there's some intelligence in being worried about them and being token because it comes out of a place of wanting to do the right thing but not being exactly sure what to do so to just I think tokenism gets used it gets thrown around the place but I think there's some actual there's some intelligence in in in people wanting or pausing and going is this token or not it's a good question to ask and then what do we mean by tokenism like for me tokenism is a one-off event there's no explanation about why we're doing it you're not seeing it consistently being done in any way it just kind of goes nowhere so um but that's just my description of tokenism like that's one description so it depends I mean that's a it's a loaded question but I think um I think there's some there's use in in pausing and reflecting what am I doing am I doing it with the intent am I open to feedback how am I receiving the feedback how's the receiver feedback being given? what's our purpose? well kōrua as a token of my appreciation we're going to take a quick break so you can have some wai Māori I a tātau e whakatā ana, let’s now have a listen to Dr Vincent O'Malley kia whakarongo ake tātau. What do I believe will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. Dr Vincent O’Malley there. Thank you for joining us e te whānau. We have another pātai from you tuning in at home. Online pātai here we go: what does a kura need to be cognisant of when implementing mana ōrite mō te mātauranga Māori? what does a kura need to be cognisant of when implementing mana ōrite mō te mātauranga Māori? Melanie, pātai pāi yeah um earlier we talked about um Alex talked about knowing what you already do and I think it's always good to have a bit of a scan and understand you know what things look like and not just understanding what they look like as a from a teacher's point of view but what they look like from a student point of view whānau point of view school point of view and I think too it's really easy sometimes to to get data early and go ah I’ve done the survey they said this so now we're going to respond with that without really understanding what it is that's been said so if you're working with data or feedback or survey information to actually include people who've kind of given the feedback in the analysis of it so you can kind of unpack it and say hey you know is this about this like we think this is about this and take it back to the whānau or take it back and really understand um what's happening and I think you know just that sort of double loop thinking otherwise we kind of just get more stuff thrown at us and we don't really know if it's going to make a difference and you know you can do lots of changes and not necessarily have improvement and so you know you need to really make sure if you're going to do this it's important enough to do it really well um Alex get busy with the busy ness eh that's the risk man yeah it's about the integrity of these this this uh the concepts and the practices so I mean I I I think um one thing schools can do to implement things while they can stop and reflect what other initiatives have we done that has gone really well so stop reflect and why was that what were the what were the magic elements of the success um and I think that's that's linked to what Melanie was saying about use of data ensuring you know that that data is used well um and appropriately um I also think it's about for I mean what I'm seeing in a lot of schools is their reluctance particularly around the new Aotearoa New Zealand history's curriculum they're afraid of backlash from members of the community who aren't supportive so quite outwardly racist and so I think the school and again this comes back to leadership and the board taking a lead and setting the tone and explaining the why and ensuring everyone is clear on why we're doing this and that actually we might be here at this point and that's you know we don't have all the answers but that's okay we're starting this change and we're going to slowly grow it or quickly grow it hopefully but I think it there really needs to be some good groundwork you know hei kaupapa get the ground under your feet solid before you just launch in because otherwise the risk is yeah you're not clear on your key messages and it's not consistently understood we were talking about that earlier about having some common vision Melanie and that's why I was reminded of what you were saying to me earlier about the importance of that I don't know if I’ve articulated that in the way you would have though um yeah yeah and I think um we have to remember mana ōrite isn't something that you do it's it's it's quite it's it's not a it's not like a program it's not something that has a discrete start and a finish here yeah um so having a shared understanding of what this means to our community we're in it for the long haul and actually it's it's not quite eternal but you know it's it's long game yeah you know this is everything we do if we're doing numeracy and literacy we're doing it with mana ōrite if we're doing um scholarship revision of our scholarship programs that's being done with mana ōrite if we're looking at um PB4L is is in our school we're doing it with the lens of mana ōrite so it becomes a filter and a constant and a flavor of of how things are done and I think for me as as I'm trying to learn more as well it's about how we do things so you have to have the why you have to have a really good understanding a shared understanding of why this is important the value it has and make sure you've got that bind and then it's how you're going to approach all of these things and from out of that you're going to get all of the you know out of that or for the what things you know the list of things to do in each department or classroom or yeah you know or other events yeah oh I'm being told we've got another online question they're coming in thick and fast now again we do welcome your pātai so please submit these in the chat all right let's have a look Anei te pātai what role does leadership play in the implementation of this change priority? That pātai again: what role does leadership play in the implementation of this change priority? Alex? um well I think uh we're in in the schools that are quite hierarchical we often and I I was just talking about this before about leaders taking responsibility but um in this context I'm thinking of everybody being leaders and I do believe there are times and places um for different people to step forward um with their particular skill sets and leadership attributes but I think with the relation to this question everyone needs to be a leader in implementing this change it needs to be collectively held so that means what does that mean taking responsibility for your own learning and for your own professional growth and development and for for schools and leaders who are developing putting resources into place ensuring that there's some coherent professional learning and development for your staff you've listened to what your staff need and that they can see a pathway for them and um so and there's the stuff that teachers can do in their classrooms to lead in that way too um around ensuring that mana ōrite is always there you know it's always present it's always part of your planning you've got some some some an approach that you're always looking through you know you you're doing your unit plan and you're looking through the lens of mana ōrite you know it's always present and that's a leadership you're taking leadership you're taking responsibility um so that's how I I think the implementation needs to happen at all levels um yeah I hope I read that question right. No, kei te tika tāhau. Tautoko. Anything to add Melanie? all right um we we have got another question I believe oh actually no we've got a we've got an answer an answer to the pātai to give away these niho taniwha books so we've got some winners I believe let's have a look at who the winners are congratulations to Fiona Wolff, Livi Sisley and Claire Amos congratulations Do you know Fiona do you no I don't know any of them I know Claire okay no nepotism on this show no great great principal who is working with niho taniwha cool. Already with her staff. Wonderful. Unfortunately we didn't see their answers but we'll just you know the people behind the scenes are telling me that we had great answers yeah there we go all right let's move to our next question um what fears do you think might be behind the resistance that you talk of are some of these justified? Tino pai tēnei pātai I'm going to read it out again because I can see the fear in your eyes already what fears do you think might be behind the resistance that you talk of or have spoken about and are some of these justified? if we're talking about um teachers being scared maybe of trying to do something different or creating that space I think it's really really hard um for for some of us as adults um who you know and teachers are successful they're qualified the grown-ups you know they there's a certain amount of mana that comes with you and I I think it's really really hard to um think of yourself as a beginner at something yeah actually to be vulnerable enough to go nice shucks I don't know you know I don't know if I'm going to get this right and I think um I think that's just something about our psyche we need to change um as we figure out what ako means um I don't think it means that I can just say hey well I don't know you guys take over and tell me everything you need to do and I'll learn from you all the time because I don't think that's fair either and teachers are paid to to perform a professional service and so I think it's okay to be scared and and to even acknowledge that um and to say you know what this is the first time I'm ever teaching this in this particular way and I would really love to to get feedback about that again too um what do you think Alex I agree yeah he's taking your tautoko line all right yeah that's a good line um we're almost out of time so we need to go to our next question uh what advice would you share with non-Māori leading in our sector? Ko taua pātai anō ra. What advice would you share with non-Māori leading in our sector? We'll start with the non-Māori. start with the token non-Māori um talking about token oh sorry sorry yeah um what advice well firstly to say that it's okay to be non-Māori that's the first thing um you're the personification of that I don't know jeez Matai but um what is the role of non-Māori focus Alex focus what is the role of non-Māori that um you know we have a place um that we have inherited an imperfect system and that's um you know and that system is based on our cultural world view and we have to take responsibility for changing that system because it's not working for indigenous for indigenous people in Aotearoa it's not working for tangata whenua and not only tangata whenua it's not working for a whole lot of kids who don't see themselves because our system is so structured in a way that um yeah it doesn't doesn't value knowledges or ways of doing things and being their aunt and privileged at the moment so I would say is non-Māori first to get to know who you are get to know why you're doing what you're doing and um I think to see that we do have a role but we have to have a role that is humble kia tūpato there's a lot to say about kia tūpato to be humble a little bit of knowledge can be a dangerous thing so I might read one chapter of this but that doesn't mean I'm an expert in the niho taniwha model my learning never ends so um to take responsibility for our learning and to have some humility but to have a strong back as well when we can see things like racism playing out and we actually call it out and make a change Whakaaro whakamutunga. Final thoughts Melanie um I just want to really acknowledge the principals who have this on their radar and I know there are principals who really want to um they're Māori to be successful and high achieving and they also want um I think all of these students have the benefits and the value that comes from mātauranga Māori as well but I just I just think that we really need to acknowledge and be grateful for those school leaders who are really trying um to do their very best with what they have to whether it's to consult with whānau or to create iwi relationships or to build curriculum and you know and thank you for that I think we can always do better and I think that's the key is to always know that there's ways to improve and there's more to do but I do want to say thank you because most of our kids most of our Māori tamariki will be taught most of the time by people who aren't Māori you know most of our Māori children you know will never have a tumuaki or principal who is you know necessarily in Māori or from their iwi or so on so you know I I think it's more yeah I just I I'm grateful but but do a really good job please you know just know that it actually really matters yeah and so it's um it's important thank you so much we've run out of time we could have sat here all night till midnight clearly are talking about mana ōrite but um uh I just want to say thank you very very much um for for coming and being here and sharing your mātauranga um with our viewers this evening tēnā rawa atu kōrua and we even got some you know a question in there twice kind of reminds me when I did school see mathematics school see who does school C these days anyway Anyway, e mihi atu ana ki ngā mātanga nei, ngā whītiki o te kī nō ngā kaiako, koutou rā, nō koutou te whiwhi. Dr Melanie Riwai-Couch and Alex Barnes we thank you both for your time and your whakaaro this evening. To our audience members and our sector workforce, e mihi nui ana kia koutou katoa. Te hunga kua tuku mai o koutou whakaaro, koutou e mātakitaki ana, e whakarongo ana anō hoki ki ngā kōrero i puta i tēnei ahipō we look forward to you joining us for our next webisode Hei taua wā e hoa mā, huri noa i te motu. Tēnā koutou katoa. Pō manahau.
Te Reo Māori
Rāhiri mai rā, me āku mihi nui i tā koutou tūhono mai ki tēnei ī-wānanga, koinei te tuatahi o te tokorima, he terenga tēnei e ruku hōhonu atu ana ki te kaupapa mā te ī-wānanga nei. Mana ōrite mō te mātauranga Māori. Mana ōrite mō te mātauranga Māori, koinei te panonitanga tuarua i te rārangi panonitanga a NCEA. Ko te mātua o enei ī-wānanga, he whakawātea i tetahi papa mō te rāngai nei, hai wānanga, hai whiu pātai, hai whakapūrangiaho ake i ngā whakaaro. Nō reira, kia kaha rā koutou! Tukuna atu ngā pātai ki te pouaka kōrerorero, ka ngana ai mātou ki te whakautu i te roanga atu o tēnei wānanga. Kia tutaki atu tātou ki te manuhiri tuatahi. I ōna wā, ko ia te kaihautū Māori mō te rōpū arotake, ko ia hoki te tumuaki o mua, o Te Kura Kaupapa Māori o Te Whānau Tahi mō ngā tau e rima. Ko tākuta Melanie Riwai-Couch te kaituhi o Niho Taniwha: Te whakapakari i te whakaako me te ako mō ngā ākonga Māori. Ko ana rangahau me ana wheako i te rāngai nei te tūāpapa o āna mōhioranga katoa ka whāngaihia mai i te po nei. Tēnā rawa atu koe e te tuahine, nau mai. E mihi hoki ana ki a Alex Barnes, he ākonga tohu kairangi, he tohunga hoki ki ngā āhuatanga katoa o Te Tiriti o Waitangi. He hononga ōna ki roto o Mataatua, Waikato me Te Taitokerau, ahakoa ehara ia i te Māori, i whāia tonu e ia te huarahi mātauranga Māori, me tana ngākau whakapuke ki te reo Māori. He tohunga mātauranga, he kairangahau, kaihuawaere hoki mā TupuOra. He kaha tana mahi tahi ki ngā kaiako, ngā tumuaki, me ngā hapori ki te whakapakari i ngā herenga pāpori, herenga ahurea anō hoki. Heoi anō, tēnā rawa atu kōrua - Ngā mihi i tā kōrua piri mai i te pō nei. E rikarika ana ki ngā kōrero. Nā runga i tērā, kia ruku atu tātou ki te kaupapa. Ko te pātai tuatahi ki a koe Alex, ka pēhea tō whakaahua i te Mana ōrite mō te mātauranga Māori i te takiwā mātauranga? E tino mārama ai te tangata, me āta mōhio ia ki tēnei, he mauri tō mana ōrite. Arā noa atu ōna mātāpono o te ao Māori, pēnei i te whanaungatanga, te tino rangatiratanga, me te manaakitanga, nō te tiro ā Māori ki te ao ēnā. Nōku ka whakaaro mō mana ōrite, ka whakaarohia ake te tiro ā -Māori ki te ao, ka whakaaro hoki au mō Te Tiriti o Waitangi i hainatia e o tāua tīpuna, hai whakapūmau i ērā hononga pono, hononga whaiwhakaaro, tētahi ki tētahi, me te mōhio, ka whai hua ngā taha e rua o te hononga. Mōku ake i te ao mātauranga, e kitea ana te pitomata o ngā tauira Māori katoa, e whangaihia ana, ko tā tātou he āta mōhio, he aha kē ngā reka o tēnā, o tēnā, e rongo hoki rātou i tērā hirahiratanga, e pai ai te tuku i ā rātou koha ki te kura, ki te hapori, e eke panuku ai rātou i te ao, tērā āhuatanga kua roa nei e ngaro i a tātou mō te kotahi rau waru tekau tau. Nō reira, he hua a mana ōrite o ngā whakapaunga wera i roto i ngā tau huhua, kia eke te Māori i tōna ao Māori, nōna e noho pūmau ana ki a ia anō. Nā, koinei tētahi rautaki e ao ake ai te pitomata Māori. Tēnā koe i ērā whakamārama. Melanie, he whakaaro ōu? E tautoko ana au i ngā kōrero a Alex, ka pērā te whakamahinga o mana ōrite i te ao mātauranga, ērā āhuatanga katoa kua ākona i roto i ngā tau. Te āta mārama ki te ahurea me ōna āhuatanga katoa, te whakamana i te tiriti, heoi, mōku ake, me whai whakaaro nui ngā kaiako ki ngā ara rerekē o te mōhio me te mārama, he whakatūwhera i ērā kauwhanga e kitea ai te tiro ā Māori ki roto i ngā akomanga. Ā, ki a koutou e mātaki mai ana, e mihi ana ki ō koutou whakaaro, kia kaha tonu te tuku mai i ngā pātai, me ngā tākupu, hai āpiti atu ki ēnei kōrero, e kitea ana te hua o ngā reo o koutou i te rāngai mahi nei i a mātou ka tuhura i te kaupapa o mana ōrite mō te mātauranga Māori. Kua tau kē mai he pātai. Hurō! Kāre tātou i te makarauna. Anei te pātai. Kei reira kei te papa whakaata ināianei. He aha ētahi kupu āwhina ki te hunga e horokukū ana ki te whakauru i ēnei panonitanga? Ka timata ake ki a Melanie Ki ōku ake whakaaro, kāore e kore ka horokukū te tangata i ngā āhuatanga hou ki a ia, mātua ake ngā kaiako kua pokea e te mahi, e kore te mahi a te kaiako e mutu, nā reira ko tāku, ehara a mana ōrite i tētahi mea noa, he mana nui tōna, nā reira mēnā ka tika i a tātou, ka tika ngā mea katoa, he hua nui ka puta i tērā whāinga. Ko te mea tuarua, he titiro ki te pae tata, mā te titiro ki te pae tata, ka tino kitea ngā rerekētanga, ko te āta arotake hoki i āu mahi. I a koe ka tino aro atu ki ngā āhuatanga iti rā, ka tino kitea ngā rerekētanga, nā konā ka tino mārama ai koe ki tōna hirahiratanga. Ka pai. Alex, i puta i a koe ētahi tūraru, me te pai hoki o āu kōrero Melanie Ko tētahi mate pea o te tiki ake i tēnei mea te mana, me ōna ihi, me ōna wehi katoa, ko te raru nui pea, ko te whakapouaka, i te mea ko te hiahia kē, kia rangiwhāwhā tōna rongo, nō reira, i a au ka whakaaro ake ki te hunga horokukū, me whakamōhio atu ki a rātou, inā te rētō o tēnei kaupapa, e taea ana te āta wāwāhi, engari mō te taha ki te ako, e kore pea e ea he mea mutunga kore te ako, me kite tātou i roto i ā tātou whakahaere, mō te taha ki te whakamahere, te whakaako anō hoki. E whakaae ana au, kua wherū katoa te tangata, e tika ana kia whai wā whakatā rātou i te mea he nui ngā haepapa o te kaiako, Me mihi ka tika ki tēnā, ā, me kī ake, e pēnei kē ana ētahi o ā koutou mahi, e aha ana koe i tēnei wā, e whakaako ana i te mana ōrite, e whakatairanga ana i te reo o te ākonga, te whakauru i ngā whānau o te kura ki te kura, nā, ko te tū mō te wā iti me te kī ake, kei te pai tonu tātou, ehara i te mea me tīmata hātepe hou tātou, nā te mea, ki ōku whakaaro, tērā te kōrero e mea ana, mēnā kāore i te pakarū, kaua e whakatika, ahakoa tēnei, he nui tonu ngā āhuatanga hai whakatika mā tātou. Nā, me whai whakaaro tātou ki ngā mea e rua. Ko te kōrero pono mō te taha ki ngā āputa, engari ko te tuku hoki i te wā, me tērā āheinga, mēnā e pērā ana tātou, me whai wā e tika ai te whakatutukitanga, i te mea, he rerekē ngā whakahaere a tēnā kura, ko ētahi kura, he rawe katoa ngā mahi e mahia ana, hāunga anō ētahi e pātai ana, e ahu atu ana tātou ki hea? He aha te mea e pīrangi nei au? Nā reira, he nui ngā āhuatanga hai whakaaro ake mā tātou, pēnei i te wāhi, te ahurea o te kura, ngā kaiārahi o te kura, me te huhua noa atu, me kimi hā e whai wā koe ki te whakaaro, engari, me oke tonu. Hai whaiwhai ake i ngā kōrero mō te kimi hā, ka paku whakatā tātou i konei, te pai hoki o ēnei kōrero. E whai ake nei, kia whati atu ki te kiriata nei o mana ōrite me ngā ākonga o te kura taitamawahine o Kirikiriroa. (ngā puoro ngahau me te taitara) Kāti, he aha te āhua o te mana ōrite ki a koe? Mōku ake, ko te tūhonohono te āhua o te mana ōrite. Whakamanatia te tangata, he nui noa atu ōna kiko, tēnā ka kitea rā i te akomanga. Ka tairanga te ngākau, inā aro nui mai ai te kaiako ki a au, ka pātai mai, e pēwhea ana au I waho atu I te akomanga, pēnei me āku mahi hākinakina Inā hoki, ko te whakaute i a au me ō whāinga tiketike hei whai māku. Ka uru ana au I tō akomanga, ka kitea mai te tae o taku kiri, me kaua hei pōhēhē, he koretake au nā te mea, he nui ōku painga. He aha ō whakaaro Sonny? Ko te mana ōrite, koia ko te āki i a tātou katoa, ko te tautoko tahi hoki, tētahi I tētahi. Ka pēwhea te āhua ki a koutou, ngā ākonga? Ki ōku whakaaro, mōku ake, ko tētahi ao ngātahi, ao tautoko, ao e tatū ai te wairua. I a au ka kōrero nei hei ākonga, he mea nui rawa atu ki a au, he āhurutanga tō mātou e tatū ai te wairua ki te tuku pātai, kia rongo ai hoki I te korowai tautoko. Ahakoa ō rerekētanga, ka puare te āhurutanga tōu hei hokitanga māu I ngā wā katoa. Tēnā, he aha te take, he mea nui tēnei āhua ki a koe? Mehemea ka ako I tētahi ao, kāore he aha I reira hei whāngai I te remurere, tēnā, kāore he take o taua ao. He nui te hira hei whakaū I te mana ōrite ki ō tātou akomanga kia puāwai ai te Māori I te ao mātauranga. He aha ō whakaaro? The reason this is important is because schools can ensure equity across te reo and English, giving equal opportunities for both languages. (ngā puoro) Tukua au kia horahia āku whakaaro. Kia tuwhera kau, kia mārama. If you don’t know my name, ask me. Whakawhanaunga mai ki a au. Inā kē ōku hua, tēnā ko te ākonga noa kei mua I tō aroaro. Tukua au kia takahia ngā ara e kōwhiria ai e au tonu. Whakapono mai ki a au, ka eke au. Inā kē ōku pūmanawa, tēnā kāore e mōhiotia nei e koe I am able to speak my native language. Ka eke ana au, tirohia, kaua anahe I ngā e taka ai au ki te hē. Whakamanatia taku toa, tōku pepeha. Ka mau te wehi. Kāre au i te mōhio e pēhea ana kōrua, engari, kua oho katoa au i ērā wāhine. Hika mā Nōku e whakarongo ana ki ērā kōrero, ka whakaaro ake au, ka ora pai te anamata. He pēhea ki a koe Melanie? Reka katoa ki a au ngā kōrero i puta, ehara noa mō ngā mahi, engari mō te whakatinana i ngā mahi. Me te āta mārama ki ngā āhuatanga ka puta i a tātou ka tāpae atu ki a mana ōrite, āe. Alex? Āe, ko ngā kōrero mātua i puta, ko te maumahara, he tangata tonu rātou, nā reira me pērā tonu te tautokotia. Ngā pūnaha ā kura, me mahara ake he hikareia tēnei mea te ako, me rongo ka tika i taua momo ngao, me taua momo wairua, koirā tā rātou whakahau, i a au ka rongo i tērā, heoi, kōrero mai ki a au me he tangata, āe, he mea whakaohooho tēnā i a au, ko te mea kē, he pai kia kohia ēnei whakaaro, aua tūmomo āhuatanga, engari ka aha whai muri ake, me te whakamana i ngā kōrero kia tino kitea tērā i roto i te ahurea o te kura, i roto hoki i ngā whakaako, ngā akoranga anō hoki. E rere hoki ana te wairua i te taiwhanga nei e te whānau, mēnā e mātaki ana koe i te kāenga, nau mai ngā pātai, ngā tākupu anō hoki hai āpiti atu ki ēnei kōrero, tukuna mai ki te pouaka kōrero ināianei. Taku māngari hoki, kua whai kape au o te pukapuka nei nā taku manuhiri ki taku taha mauī, nā Tākuta Melanie Riwai-Couch i tito. Niho Taniwha. Ka pēhea te whakamahi i tēnei tauira ki rō akomanga? Niho Taniwha, he tauira whakaaro, he pou tarāwaho hoki hai āwhina i te whakatakoto wheako. Kua rongo kōrero au mō ētahi o ngā kaiako e whakamahi ana mō ngā mahi whakamātautau, mō te arotake hoki i ngā mahi, nā reira, he whakatakotoranga tōna hai āwhina i a tātou ki te whakamahi i ngā tauira kaupapa Māori, ā, ko te whai, ako, mau, me te tipu hei āwhina ki te whai tohutohu, ki te whai raupapa, nā, he āwhina nui tēnei, ko te whāinga matua mō niho taniwha, ko te ngana ki te whakamāmā ake i te ara mō ngā kaiako ki te rapu i ēnei momo kōrero. Ka whakaaro ake au mō ngā kura kua mahitahi nei au, ko te nuinga o ngā kaiako i pīrangi ki te panoni, heoi, kāore rātou i te paku mōhio ki hea tīmata ai, kāore hoki he tangata i reira hai pātai mā rātou. Nā reira, āe, he pērā rawa te whakamahinga, ka tīmata i te tīmatanga, ka mahi tae noa ki tōna mutunga, kātahi ka tāruatia, nō reira, āe. Kāore au i whai wāhi ki te pānui atu i te pukapuka i mua i tēnei tūnga. Mō te hunga e mātaki mai ana i ngā kāenga maha, kāore pea i a rātou te pukapuka, kōrero mai mō ētahi o ngā tūāhuatanga kei roto i te pukapuka nei He aha ngā tūmomo mahinga, kōrero anō hoki? E tekau mā whā ngā upoko o te pukapuka, nōku e tuhi ana i āta whakaaro ake mātou he aha hai kōrero mā ia upoko, e rua ngā rārangi i tuhia e au, ko te rārangi tuatahi, ko ngā kōrero katoa i tukuna e au ki ngā hui kaiako, ki te kāhui kaiako, te mea, te mea. Ko te rārangi tuarua, ko ngā kōrero i pīrangi nei au te tuku, mō te taha ki ētahi o ngā āputa, me pēhea te whakatika, i pērā te haere, nō reira, ko ētahi o ngā upoko e kōrero ana mō te kaikiri i roto i ngā kura. He upoko mō te whakamana i Te Tiriti o Waitangi, he upoko e kōrero ana mō te tiaki i ngā kaiako Māori i roto i ngā kura, me te ātaahua hoki o tētahi kōrero e pā ana ki tētahi kaiako i tino āwhina i tētahi ākonga mā te whakatuwhera i tōna ngākau me te āta kimi i tētahi ara anō ki te whakatutuki i te hiahia nui o te ākonga ki te piri atu ki te kaupapa o Mahuru Māori, te ako ki rō akomanga, ki rō kura, arā noa atu ngā tāngata i āwhina mai. Ka whakaaro ake au, anō nei he pukapuka ripa korero, mō te taha ki ngā tāngata, mahi huawaere ana ki ngā kura rerekē, ngā reo o te whānau, ngā reo o ngā ākonga, e whakawhetai ana au i tā rātou toha mai kia whai wāhi atu ai ngā kōrero. Kāore e kore e whakawhetai ana te iwi i te pukapuka, ko Alex hoki tēnā, kua pānui rānei koe? Kua pānuitia ētahi wāhanga, hāunga anō te katoa, me te pai hoki o ngā tauira, ngā tauira pono, ngā tauira o ia rā, he māmā noa ki te mārama hoki. Ka pupuri pea au i te pukapuka nei, e rongo ana au i ngā kaimātaki kei ngā kāenga, ngā kaiako kua hono mai ki tēnei ī-wānanga e whakaaro ana, kei te pīrangi au ki tēnā pukapuka He rongo pai tāku. E toru ngā puka niho taniwha kei a mātou. Ehara ko tēnei, e whakahokia ana tēnei ki Tūranga. E toru ngā pukapuka Niho Taniwha: Te whakapakari i te whakaako me te ako mō ngā ākonga Māori. Hai hōatu ki tētahi tokotoru e mātaki mai ana. Hei aha te lotto, piri mai ki tā tātou ī-wānanga, ā, whakautua te pātai mā te whakauru i tō whakautu ki te pouaka kōrero. Anei te pātai a Mātai. He aha āu kupu āki hai āwhina i ngā tāngata ki te whakatinana i te mana ōrite mō te mātauranga Māori, i ia rā? Hai te hiku o te ī-wānanga whakahua ai ko wai ngā toa e toru. Akene pea ka rua noa, hei aha ēnei kōrero, ka toru rawa, ka whakapāhotia ki konei ki tā tātou ī-wānanga. E whakaaetia ana ngā whakautu mō te roanga o te ī-wānanga, ā, māku koutou e whakamōhio atu ko wai ngā toa i mua i te mutunga o te pō. He pātai anō kua tau mai. I mea atu au pātais? Pātai! Ka kōhetetia au e āku kaiako mō te whakauru ‘s’ ki te mutunga o te kupu pātai. I ō wheakoranga, me pēhea pea tā ngā kaiako whakamana i te onamata? Anei tētahi o ngā pātai, ka tōaitia anō. I ō wheakoranga, me pēhea pea tā ngā kaiako whakamana i te onamata? Kāore kau he wāhanga o tēnei nē Melanie? Akene pea? Akene pea. Mōku ake, i ngā wā katoa, i a tātou ka whakaaro mō te aha kē rānei mēnā ka tau mahi he akoranga hou, he āwhina nui pea te whakahono atu i ērā akoranga hou ki ō wheakoranga o mua, nā reira, ahakoa te hou pea, te rerekē pea o mana ōrite ki ētahi, nā wai ka manahua te māramatanga, ā, manahua ake ai. Nā reira, he āhuatanga pai te āta whakaaroaro, me te āta tohu i ngā take i pērā ai ngā kare ā roto ki tēnei, ki tēnā, i te mea, he hononga tō tātou katoa, ā, koia te mātua, ko ērā whanaungatanga me ērā hononga, mēnā rānei he akoranga hou ki te taha o tangata kē atu, me taku mōhio ki a au anō. Ka pēhea āku kare ā roto i taku rongotanga atu, koia pea ngā pātai hai whakaarotanga mā tātou. He aha ōu whakaaro Alex? E kore au e kōrero mō Ngāi Māori, ka kōrero kē au mōku ake mō te iwi Pākehā, e tino mīharo ana au. E mīharo ana, e mataku ana hoki i te marautanga hītori hou o Aotearoa, e kainamu mai ana. E kauria ana tētahi moana hou e tātou, ehara pea i te moana hou, ko te moana kē o te whakarauoratanga o te reo me ngā tikanga Māori, me aro a Ngāi Tauiwi ki te whakarongo, me te whakapuaki i ērā mātāpono o te tangata. Te whakarongo me te whakaaro ake ki ngā hitōria raupatu, hai tauira, o Aotearoa me te tūturutanga o ērā tūkinotanga i tū ki tēnei whenua. Ka māhaki te ngākau i ērā kōrero, me te hirahira hoki kia ngākau tuwhera, kia whakaaronui hoki mēnā ka tū ngā pihi, ka uaua rānei, ka mau rānei ngā kare ā-roto, me kaha koe kia puta atu koe i tērā pōuriuri, hai pāinga mō ngā whakareanga e pihi ake ana, kia tino whai hua rātou i ngā rauemi mīharo ake nei pēnei i a Niho Taniwha, ngā angitūtanga a te Māori, Māori kāre e kitea, mana ōrite ēnei rauemi katoa. Kei mau tātou, kei tōhipa rānei te āheinga ki te panoni i te inamata tonu nei. Ki te tiro tātou ki ngā hītori, me ngākau māhaki, ngāku tuwhera, me tū kotahi tātou ki te panoni. Alex, i puta i a koe te kupu āheinga, ka pērā hoki tātou i tēnei wā tonu, kia titiro ake tātou ki te pātai, nā tētahi kaiako e mātaki mai ana. Tirohia, kei ō koutou papa whakaata. I roto i ngā hōtaka, ka pēhea tā koutou whakatūturu i te whakawhāiti o te ako me te whakaako mō ngā ākonga Māori? Kia tōaitia e au. I roto i ngā hōtaka, ka pēhea tā koutou whakatūturu i te whakawhāiti o te ako me te whakaako mō ngā ākonga Māori? Melanie? Nōu e pātai mai ana, ka whakaaro ake au ki ētahi rangahau, kei te puka hoki o niho taniwha e karangatia ana ko puna kōrero, ka pātaihia ngā mātua o ngā ākonga, ngā Māori me ngā uri o Te Moana nui ā-Kiwa ka kī ake mātou, ko tētahi o ngā pātai. He aha tētahi āhuatanga whakaako o te kaiako, e hiahia nei koe te panoni nōna e whakaako ana i tāu tamaiti? Me taku mīharo katoa i ngā whakautu, Me ngā kōrero i puta, nā konā i hua mai ai tētahi tauira mahi, ka tū mana motuhake ki te ao, mō te taha ki ngā kōrero i puta, Nā, hei tāku, ko tētahi mea hai tohu i te pai o ngā mahi, ko te whakarongo ki ngā kōrero a ngā tamariki o tō akomanga, te whānau anō hoki, he ui atu i te pātai, he aha te āhua o te pai ki a koe? Ki a koe, he aha te āhua o te akomanga whakakipakipa ki a koe, ki ō tamariki anō hoki Koia hai wāhi tīmatanga, mēnā tātou ka tiro matawhānui atu, ara noa atu ngā rauemi, Me tiro tātou ki te pae tata, me ngā mea kai mua i te aroaro, me te mōhio, He huhua noa atu ngā mātauranga o te whānau, o te iwi, me te mana whenua. Āe, he pai ērā kōrero, e hoa. Āe, pai rawa atu, he rerekē te mahi tahi a tēnā kura ki ngā whānau me ngā mema o te hapori Koirā pea te mea uaua rawa atu hai whakatutuki mā ngā kura, ko te waihanga i ērā hononga, nō reira, me aro pea ngā kura, E tino puāwai ērā hononga, e tino kaha ai ērā hononga, me tino aro ngā kura, Ki te haepapa o te manaaki i te whānau, nā, Ko te puta ki tua atu o te kura, he haere atu ki roto i te hapori, nē, Ko tāku e mea nei, mō te taha ki te whakauru i te Māori, he nui atu i te akomanga noa iho Kua pānui au i ētahi rangahau mō te hirahiratanga o te whakahua, Āe, mō te Māori, me ngā ingoa Māori, āna, nōnā tata nei haere atu au ki tētahi kura, Ētahi marama ki muri, ko te amuamu matua i puta i ngā tauira pasifika, ngā tauira Māori, ko te ngana kore a ngā kaiako ki te whakahua tika i ō rātou ingoa, he hoa ōku, he ingoa Māori ō rātou, Ā, ko te kōrero atu ki a rātou, kāore au mō te ngana, kāore au mō te ngana ki te whakahua I tērā ingoa, he ingoa tuku iho, whai whakapapa ērā, nō reira, Koirā tētahi āhuatanga māmā, kei a tātou te kaha ki te whakapiki i te taumata o te reo Me te māiatanga, nō reira, ko te āta whakarongo ki ngā ingoa o ngā tauira, me te ngana. I au ka pātai atu, ka aha mēnā ka hē te whakahuatia, ka aha mēnā ka hē, me tā rātou, kāore he aha mēnā ka hē, ko te ngana te mea nui Mēnā e ngana ana, mā te aha i tēnā, he āhuatanga whakaraerae tērā mā te kaiako, i te mea, tōna tikanga ko ia te tohunga E hapa ana ia te wā, engari koirā tētahi āhuatanga o te akomanga e ngana nei mātou ki te panoni, ehara i te mea e huri tuarā ana koe ki ō haepapa whakaako, Engari ko te whakamana kē i tērā tūnga, kia noho whakaiti hoki koe Me te mārama, tērā pea he hōhonu rawa ēnei wai, kei te hia āwhina ahau, me whai atu au i tētahi ara Kia puta tika mai te whakahua o te ingoa, Kei a koe hoki ētahi rautaki, ka taea e koe te whakamahi ā kaiako nei, Mēnā ka rongo koe i tētahi ingoa ātaahua, ka taea e koe te kōrero, te ātaahua hoki o te ingoa rā Me pēhea te tuhi, arā te tauira hai whai māu, hai parakatihi māu, rānei, Arā noa atu ngā rautaki a tēnā, a tēnā kua whakamahia ki ngā wāhi huhua. Me i konei koe i te wā o taku kaiako nōku i te kura o Kaiti i te tau 1983, me tana pōhēhē ko Mat-eye taku ingoa. Heoi, kia koke tonu tātou, ehara ko au te kaupapa, ki te pātai e whakaata mai ana i te papa. Anei. Me aro pēhea tātou ki ngā kaiako i te rāngai mahi nei kāore i te pīrangi ki tēnei. Te hunga hiakore, kaikiri anō hoki. Kātahi te pātai ko tērā. Ko wai ka tuatahi? Ka pānuitia anō i a kōrua e pepa, kutikuti, kohatu ana. Me aro pēhea tātou ki ngā kaiako i te rāngai mahi nei kāore i te pīrangi ki tēnei. Te hunga hiakore, kaikiri anō hoki. Tahi, rua, toru, Nā reira, ko au? E kāo, ko Alex kē, me aro pēhea tātou ki te hunga hiakore? Tuatahi, whāia taku tauira hē. He kōwhiringa hangareka tēnā, e kāo Mapu hā, ā, arā ētahi wā, me tiro kē tātou ki ngā āhuatanga ka taea e tātou te whakahaere, arā ētahi tāngata e kore rawa e panoni i te mea kua titia kē ērā āhuatanga ki te rae, Ko te upoko mārō. Koinā. Tika, tika, nā, me tika te hoatu o tō ngao, koia te mea tuatahi Arā noa atu ngā āhuatanga hai tohu mēnā e tika ana, Ko tētahi tohu, ko te ngana, ā, mēnā tē hua mai te paku aha, Waihotia, waiho. Nā, hoatu i tō ngao, ki ngā wāhi e tika ana, he haepapa tērā o te kaiārahi Mātua ake ko te haepapa o te kaiārahi, te haepapa o te kaiārahi, ehara i te mea Ko te tumuaki me ngā kaiārahi o te kura anake, ko te poari hoki tēnā, āe mārika Arā te tauira, te ahurea, he kawatau tēnā o te paearu kaiako Aua āhuatanga katoa he makihoi, engari, mēnā e hē ana te wairua, tērā āhuatanga o te wairua, Mēnā kāre te tangata i te rongo i te wairua, he kupu ki te pepa noa. Nō reira, me tino kaha ngā kaiārahi Ki te whakakī i tērā haepapa, me te whakaatu i te tauira tika, kua mahi au ki ngā kura, koia tētahi kawatau e tino kitea ana, nā ka whakaakona te reo me ngā tikanga Māori, ehara mā te tirohanga Pākehā, engari kē mā te tuitui i te mātauranga Māori ki ngā horopaki katoa, He Māori tērā āhuatanga, he kawatau anō hoki, ehara i te mea he take tōrangapū, he Māori rawa Mōku ake, he hirahira tēnā, arā ngā āhuatanga e taea ana e koe te whakahaere Arā ētahi kaiārahi kua kitea e au, kua tino eke nā te kōrero Mō aua take uaua, ka tika hoki te whakaatu i tērā wairua mātātoa ake nei. Tēnā koe, Alex. Melanie, i tētahi wāhanga o ērā kōrero i huri koe ki tō pukapuka, he wāhanga o Niho Taniwha e hāngai ana? Āna! Heoi, ko taku pātai ko tēnei. Kei a wai te haepapa ki te kōrero mō te kaikiri ki roto i ngā kura? Mōku ake, kei a tātou katoa tērā haepapa, ki ōku whakaaro, me kaha ake ngā kaiārahi Ngā mahi kaikiri, he kino, engari, he kino ake te kore kōrero mēnā ka heipū mai Ki a au, he kino ake tērā i te mea, he momo whakaaetanga te kore kōrero, Kei te whakatauira hoki koe i tērā āhuatanga hai whai mā te tangata, ka aha mēnā he kaiārahi Koe o te kura, he mana nui tōu, engari ka kore koe e kōrero mō te take nei. Mēnā he kōtiro 14, 15 tau te pakeke ahau, me aha kē au? Mēnā ko te matatau ki te ahurea, he wāhi hai whakapakari i tērā matatau, Mēnā e ngoikore ana taua matatu ki te ahurea, e tika ana kia whakapakaritia tērā, kia rite tonu ki te aromatawai Kia mana kore te kōrero a te kaiako, kāore au i whakapakeketia ki te aromatawai, Ehara te aromatawai i te kaupapa kōrero i te kāenga, i te tēpu kai, Ka kore rawa au e pērā, ka whakahaua kia haere ki te whakapakari pūkenga, ki te mahi huawaere Māku e noho hai pou mōu, ka whakaakona ki te tuakana, teina, e Tino piki ai ō pūkenga, he haepapa matua tēnei mēnā e aru atu ana koe i te ao matauranga, He kawatau tēnei, hai tohu i tō whanaketanga, i raro i te wairua aroha, Engari, i raro hoki i te wairua ōkawa, he here tēnei o tēnei umanga, Ko te whakamana i Te Tiriti o Waitangi me ōna herenga katoa, nā mēnā, Ehara tērā i te pokapū o ngā mahi katoa e mahia ana e tātou, He take nui tērā, hai kōrero mā tātou. Ka pai. I whakautu mārika koe i taua pātai uaua rā, ka mau te wehi, kia whati atu tātou ki te pātai e whakaata mai ana, e te whānau. Hei whakamahara noa, ehara i te mea ko ngā pātai noa te matua, e rikarika ana ki te whakarongo ki ō koutou whakaaro, nō reira, patopato mai Tīkina atu te papa pato, whakakōrerotia ō whakaaro mō ēnei take. I hiahia ana mātou ki te hono atu ki a koutou mō te roanga atu o te pō. Kia koke tonu tātou ki te pātai e whai ake nei. Kei hea te pātai? Kei konei. Hika mā! Kua marara katoa, anei Kia koke tonu ki te pātai e whai ake nei. Ka pēhea te tautokotia o te hunga e anipā ana ki ēnei panonitanga marau ako e te rāngai kaiako? Kia pānuitia anō. Ka pēhea te tautokotia o te hunga e anipā ana ki ēnei panonitanga marau ako e te rāngai kaiako? Ki ōku whakaaro, he haepapa tērā nā te tāhuhu o te mātauranga Mēnā i tika taku rongo i te pātai, tēnā, Kia tōaitia anō, Ka pēhea te tautokotia o te hunga e anipā ana ki ēnei panonitanga marau ako e te rāngai kaiako? Āe, āe, i tika taku rongo. E kī tonu ana koe ko te tāhuhu? Āna! Ka makaia te tāhuhu ki waho, tēnā, kei te pai, ko ētahi o āku hoa pūmau he kaimahi mā te tāhuhu, kua mahi tahi hoki au ki te tāhuhu, Kua wherū, kua ngenge te kāhui rā, me te aha, he nui tonu, Ngā panonitanga i te ao i tēnei wā tonu, nā reira, me kimi ake tātou i te kauhanganui o te ngākau whitawhita Me te pono o ngā whāinga e taea ana e tātou te whakatutuki, ko te nuinga o tēnei rāngai mahi e mōhio kē ana ki ēnei whakaaro, Mana ōrite, tātai ako, ngā herenga ahurea mō ngā whakaaro urupare, ēnei whakaaro, He mana nui tō te katoa, me te aha, kua roa nei e whakamātauria ana, Kia tika hai tōna rewanga, hei tāku, Me tika tā te tāhuhu, ko ngā rauemi He rauemi nō mai anō, he rauemi tawhito, e mōhio ana au e ngāi tāhuhu, kei reira te tautoko, me ngā rauemi Kia eke panuku ngā kura, ki ōku whakaaro, me tiro tarāwhare te tāhuhu Ki te whakatika, nā te mea, he māmā noa te kōrero, me pēnei, me pēnā, i roto i te wā iti nei, heoi, tē taea e rātou te whakatinana i ērā kōrero, ka kitea te tāututetute, Nā, he āhuatanga te tāututetute o te tangata, heoi, He nui ngā tūraru mēnā tātou e pōhēhē ana ka kotahi atu te rāngai ki te whakatika ināia tonu nei. Me te horokukū anō hoki, mōku ake, ko te kaiārahitanga i kōrerotia e tātou, Me puta i te tāhuhu, engari hoki, he wāhanga nui kei a rātou Mō te kōrero e pā ana ki tērā horokukū, kia whai hua Tēnā koe, Alex. Nōu e kōrero ana ka kapo ake a Melanie i taku pene hai tuhi i ētahi kupu ki tana ringa. He aha tāu Mel? I tuhia e au ētahi kupu kia kore ai au e wareware. Ko tāku, ehara tēnei panonitanga i te pīrangi hou, kia eke ai ā tātou tamariki i te ao mātauranga, Ehara tērā i te pīrangi hou, he tama tāku, 21 tana pakeke, mēnā au ka hoki ki te wā e 15 tau tana pakeke, I a ia ka tīmata ki te kura, koirā taku pīrangi, kia eke ai ia i te ao mātauranga, Kia whakakiia tana kete, ehara tērā i te pīrangi hou, ka taea hoki te kōrero mō te whakareanga i mua tonu i tēnā. Mōku ake, ko te panonitanga ko te āta arotahi, me te āta mārama, Ki ngā take, me te whakarongo ki ngā kōrero o te pūnaha me tana kore whai hua ki te Māori Kua roa nei tātou e pīrangi ana kia eke ā tātou tamariki Ehara tērā i te mea hou, kua taka te kapa ināinanei, e mārama hoki ana, kei te pai. E whakaae ana au ki ngā kōrero mō te tāhuhu, me ā rātou rautaki Mō te taha ki ngā rauemi, engari, ki a au, ko ngā kaiako toki nei, kāore he aha ki a rātou tētahi pūnaha koretake He mana nui tō te tūranga kaiako, tō te kaiārahi, Ahakoa ngā kōpiri, ara noa atu ngā mahi ka taea e koe te whakatutuki, mēnā e taea ana tērā Me te huhua hoki o ngā rauemi, ko te painga atu tēnā, koirā te ao ranea, heoi, ētahi o ngā tino kaiako kua kite nei au, ehara o rātou ao i te ao ranea, E rite ana tēnei, me tēnā, nā reira e whakapono nui ana au, ko te kaha o te kotahi Ka whāia e te mano, kātahi ka whakakotahi i raro i te kaupapa, Me te hiki, te panoni hoki i te pūnaha. E āhei ana au ki te āpiti atu? E tika ana tērā kōrero, i te mea, e kaha rangona ana e au ngā kōrero mō te tāhuhu, E aha ana rātou, kāore rātou i te pēnei, he aha kē ā rātou mahi, engari, kei a koe te kaha he kaha tō ngā kura, he kaha tō ngā kaiako, ko ētahi o ngā tino kōkiritanga kua kite nei au, kāore i ao ake i te ture, i te taero rānei, i hua ake nā tērā hiahia Ka whakaaro ake au mō te kōkiritanga kōhanga reo, ngā reo irirangi ā-iwi, i oke i ngā mahi I aro atu ai te tangata nā tērā hiahia, nō reira, e whakaae ana au ki tērā, me mutu te tatari ki te tāhuhu, me titiro kē tātou ki a tātou anō, me te āta mārama ki ō tātou ake ihomatua, ō tātou ake kaha. Ahakoa he rongo pai tēnā, koirā te moemoeā, Kāore au i te pīrangi kia noho tērā hai takunga, nā reira, e tino tautoko ana au i ērā kōrero. Kei te whakaae mārika au. Tēnā koe. Ka pai kia tahuri ake tātou ki te pātai e whai ake nei e te whānau, me āku mihi nui i tā koutou hono mai. Koutou e mātaki mai ana, e tuku mai ana i ā koutou pātai. Ko te pātai e whai ake nei. Te hunga e anipā ana ki ngā panonitanga marau ako, ka pēhea te tautokotia o te hunga e anipā ana ki ēnei panonitanga marau ako e te rāngai kaiako? Kua whakautua kētia te pātai rā, nē? Koia, āe. He rite tonu. Āku whakapāhā, anei te pātai I roto i ngā hītori o te pūnaha mātauranga, kua whai hua pēhea nei te Māori? He hitōria hou! Te tōai i te pātai ōrite. Ka tōaitia kia kotahi anō te wā, kia tino mau i a koutou. I roto i ngā hītori o te pūnaha mātauranga, kua whai hua pēhea nei te Māori? Nā, mēnā e mahi tahi ana au ki ngā tumuaki, ngā kaiako, kaimahi rānei, ehara i te mea e ngana ana au ki te whakapakepake i a koe, He meka te kōrero, ehara te pūnaha mātauranga i te pūnaha whai hua ki te Māori, Ki te whānau, me ngā iwi, arā noa atu ngā kōrero me ngā raraunga hai tautoko i tēnei kōrero, Arā noa atu, nā wai, kua tawhito rawa te hāpaki kutu a te tangata, Rātou hoki e ngana nei ki te tohe i ngā taipitopito, te kōrero rānei mō ngā ngā āngitūtanga iti noa nei, ka aha i tēnā, kei te pai Me haere pea rātou ki te kura Māori, E tino kite ai rātou i te huakore o te pūnaha nei, me panoni mārika te pūnaha Pai! He kōrero āpiti āu Alex? Āe, me kimi ake tātou i te kauhanganui, e tino mārama ai te pūnaha ki ōna anō mate, me ngā kino kua puta, Mēnā e hiahia ana koe ki te ārahi, whakatūria tētahi pūnaha mātauranga, me tiro pea tātou ki te mātauranga, kua roa nei e noho ana hai waka kawe i ngā mahi raupatu, Raupatu manawa, raupatu hinengaro, me whakatauira hoki tātou i ngā mea e tika ana, Koirā i pai ai te niho taniwha e hoa, e mea ake nei au, he tauira pai kai roto o ngā kura e whakamana ana i tērā haepapa, ngā whānau e whakamana ana i tērā haepapa, Me te āta whakatauira atu, ehara i te mea, me noho here tātou ki tēnei pūnaha, arā noa atu ngā Ngā āheinga e tino eke ai tātou, nō reira me nui kē ake ngā tauira o ēnei panonitanga huanui, He hoa haere hoki te hōmiromiro atu ki ngā panonitanga o te pūnaha, me ngā whakatakotoranga A mohoa nei, nē, ko ngā kino, te muki i ērā. Ehara i te mea, nā te mea kua herea tātou e te pūnaha, ka kāpō atu tātou ki ēnei āhuatanga, nā reira, He māmā noa te kōrero, he kaikiri tērā tangata, ngā kōrero pērā, engari hei tāku, he kūare noa pea nō rātou, kāore rātou kua whātoro atu ki ngā āhuatanga i tua atu i o rātou ake ao, Ahakoa tēnei, ehara i te mea, he tangata kino rātou, me tūpato tātou e hoa mā, me āta mārama hoki tātou ki ōna uauatanga, Heoi, rapua ngā tauira e tika ana, kei mau koe i ērā Uauatanga, mā te aha i whai tauira e tino mōhio ai au he aha te aha, e haere ana tātou ki hea. Ka hoki ki a koe. Tēnā koe, Alex. He take nui tēnei mea te kaikiri, me te aha, he nui ngā pātai a ngā kaiako E mātaki mai ana, nō reira, anei tētahi anō. Me aha tātou mēnā ka kitea te kaikiri ki ngā kura? Melanie, he wheako rānei ōu mō te take nei? I a koe e, ehara, I te whakaaro kē au mō tētahi tauira nā taku tama i kōrero i tana whaikōrero manu kōrero, I tētahi tau, e kīia ana ko tekau ngā ara whakaako i a au, e hāngai pū ana ki te whakaako tauira Māori, mai i te tirohanga o te rangatahi tāne Māori, me tana kōrero mō te kaikiri I roto i te akomanga, mēnā ka nui te kōrerotia, ka taea e tātou te neke ki te āta panoni, Tērā tētahi wā i roto i tana kōrero, ka tū ia, ā, Ka tino kitea ōna kare ā-roto tino pono nei, i ohorere katoa au, me te mea nei i rikoatahia tana tū, i mua i tērā he nui ngā wā i rongo au i tana kōrero, i te mea, ko au tana māmā, he nui ngā wā i rāngona e au tana kauhau, Ka pātai atu au whai muri i te rikotitanga, i ahatia? I te rere pēhea ō whakaaro i tērā wā tonu? Me tana whakautu mai, I hōhonu āku whakaaro mō te hunga i pērā rawa, me taku hiahia ki te whakatika i a rātou, Heoi, ko tāna i ngana nei ki te whakaputa, me taku manako nui ka tika i a au ēnei kōrero, nōna i te akomanga I te amuamu ētahi o ngā tauira mō ngā karahipi Māori, nē, Aua momo kōrero rā, i reira te kaiako i te akomanga, i tērā wā he tau 13 ia, Ko ia hoki te manukura tāne tuarua, he manukura Māori, he manukura o te Kura, ka tiro atu ia ki tana kaiako, me tana whakaaro, ka pai, waiho mā te kaiako e whakatika, Engari ka wehe noa te kaiako i te akomanaga, nā reira, mēnā tātou e kōrero ana mō te take nei, Koinei te tino tauira ka puta i a au, me te nui hoki o te whakaewanga o taku tamaiti, I te eke panuku, eke tangaroa, me te piri tonu ki tana māiatanga, me tāna ake tū, Ka whakaraerae katoa te tangata i tērā hapa nui, nō reira, ki a au, Mēnā ka wheako te tangata i ēnei āhuatanga, ka hōhonu ake ngā whakaaro Ki tērā haepapa, ka kore pea au e mōhio ki ngā kōrero tika i tērā wā, heoi, e taea ana te kōrero, I hē pea taku rongo, engari, he aha tāu i pīrangi nei mōku? Rānei me pātai atu, i rongo au i a koe, engari tēnā koa tōaitia anō. Mēnā ka tōaitia ngā kupu, ka piri ake ki te tangata, kia mahara hoki tātou, Ērā āhuatanga katoa, ehara i te mea me whakatika i tērā wā tonu, heoi, I tika taku rongo i a koe, e pīrangi ana au ki te whakawhiti kōrero mō te take rā, Ka kore e ea ināianei, nā reira, me huitahi tāua hai te toru karaka, Ka haere atu au ki te kimi āwhina, me āta whakamahere ka aha kē au, Arā ētahi rautaki e taea ana te whakamahi, me hōhonu ake te titiro atu, kātahi me whakatika. Alex he whakaaro ōu? He pai ērā kōrero. Ko te urupare i te kaikiri te matua, Tuatahi ake, me mārama mārika tātou, he aha kē tēnei mea te kaikiri, he nui kē atu Ngā mata o te kaikiri, ko te kaikiri ā whakawhitinga kōrero nei, ehara i te, Oh, ko taua momo kaikiri te kaikiri i wheakohia e tō tama, Me te kore aro atu o te kaiako ki te whakatika me te whakamana i tērā haepapa ōna, ngā kōrero Tūtae ake nei a ngā tauira, me ngā pānga o ērā kōrero ki a ia, Nā reira, koirā te kaikiri ā whakawhiti kōrero nei, ko te whakapono kore hoki ki te pitomata, ka kore au e whakaako i a koe Kia pērā i te mea, kāore koe i te haere ki te whare wānanga, ka kore hoki e mau i a koe ngā mahi Tērā momo, arā hoki te kaikiri kua whakatoko ki te marautanga, nā reira, Ko te āhuatanga tuku i ngā awhero nui o te whānau, hapū, iwi me te wheakotia o ērā āhuatanga e ngā tauira Ki ngā kura, me te mōhio, mēnā kāore tērā e rāngonatia ana he mata tērā O te kaikiri, i te mea kāore i tearo atu ki te whakahōnore me te whakamana i ngā mātauranga o te whānau, te hapū, me te iwi, ahakoa pēhea. Nā, he rerekē ngā taumata O te kaikiri, mēnā tātou ka whakaaro ake mō te kaikiri, tuatahi, ka whakaaro ake tātou mō ngā momo whakawhitinga kōrero, I te mea, kei mua tonu tērā i te mata, engari ko te kaikiri mata huna te momo kaikiri e ngau ana i ngā pūnaha, Mō te āhuatanga kotahi, he uaua, ka ohorere hoki au, Mēnā au ka rongo i ērā momo kōrero, he āta noho ki te whakaaro, he rautaki pai tēnā, I tika rānei taku rongo, i ētahi wā ka hē, me te aha i ōnā wā, ehara pea koe I te tangata e tika ana ki te kōrero mō te take rā, engari, kō tāku he haere atu ki te kimi i tētahi tangata hai āta whakawhiti kōrero, Tētahi tangata e tino whakapono nei koe, i te mea, he kaupapa taumaha tēnei, ka mutu, he pai ki te tangata ngā kōrero Komekome, nā reira, ko te āta kimi i tētahi tangata e tino whakapono nei koe, Hai kōrero, kātahi ka whakamahere i tētahi rautaki, Ko te painga atu, mēnā e hāngai ana ki ngā kaiārahi. Ko te pātai, ko tēnei, ki te kore ngā kaiārahi e paku aha, me aha? Kua waia kē tātou ki te kōrero mō ngā kaupapa uaua, kia puta mai te Vivienne Robinson I roto i a tātou, mēnā he āwangawanga tāku, he āta kōrero mō tērā, he ara pai hoki ki te whakatika me te whakatau i ērā hōmaitanga, ko tētahi pātai kei te puka niho taniwha, he rārangi kei roto E wātea ai te tangata ki te āta whakaaroaro, me te whakatau i ērā homaitanga, e rere hoki ai ngā pātai pēnei i te Mō ngā kōrero ōrokohanga, he mea whakaako mā te pūtaiao? Me ngā tipua hoki, i te mea ko te reo e whakamahia ana e tātou, he hirahira rawa atu, i te mea, hai te wā Ka tīmata taku pōhēhē he pai noa te reo e whakamahia ana, engari, Ka kāhuirangi katoa au, nō reira, me āta titiro tātou ki te reo e whakamahia ana. Kia ora rawa atu. Ngā mihi nui ki a kōrua. Anei tētahi pātai anō, kia hūnuku te aro mai i te kaikiri, ki te whakatakē E horapa ana te wehi o te tangata ki tēnei take o te whakatakē he aha ōna pānga ki tēnei panonitanga Koirā te pātai nā tētāhi kaimātaki i te kāenga. Ka whai wāhi rānei te whakatakē i roto i ēnei panonitanga? Ka whai wāhi rānei ki ēnei panonitanga? E whakapono nui ana au ki te haere tahi o te takune, me te mātauranga, he mea pai tēnā. I ōna wā, ka kīia ētahi O ngā mahi, kāore i eke, kāore rānei i te pono, engari mōku ake, E hāngai ana tērā ki te ngākau o te tangata, ko taua mataku i te whakatakē, he mataku pono Heoi, akene pea he mataku kē ki te kore eke, ki te mahi rānei i te mahi hē, i puta i a koe te kōrero i mua rā Alex, mō te whakaiti, i puta i a koe, akene pea ka pai ake tāu whakamārama I tāku, i te mea, kua mana kē i a koe, e ngana ana au ki te maumahara ki āu kōrero I kōrero koe mō te whakarongo, me te āta mārama, nā reira, Ko te whakarongo me āta mārama ki tērā pono me ērā whakaaro o te mahi i ngā mahi Mō ngā take e tika ana, kia tuwhera hoki āku whakaaro ki ngā kōrero āwhina, me te whakaae, Akene pea i hē i a au tētahi mea, i pau katoa taku kaha kia tika heoi, auare ake, nā reira ko te whakarongo ki ngā kōrero āwhina Ngā kōrero tautoko e pai ake ai ā tōna wā, kāore e kore ka whakarongo au, koirā noa iho te mea e taea ana, ā, ka pērā anō, he wāhanga tērā o te ngākau titikaha, tērā haerenga, he mea ako. I a au ka rongo i tēnā, ka whakaaro hoki au ki te tangata nānā ērā kupu āwhina, i pau katoa tana kaha nē? I whakapaua tōna kaha katoa. Me aroha nui ki te tangata. Whakaaro mō te āhua o te tuku i ērā kōrero āwhina ki a koe e tino whai hua ai, he aha kē te kī atu kāore koe i te mōhio, kāore ō kaha katoa i whakapaua, he atamai tō te whakatakē, o te āwangawanga hoki ki tērā tūāhuatanga o te whakatakē, ka āhuatanga tērā o te hiahia kia tika ai ngā mahi, engari ehara i te mea e tino mōhio ana koe me pēhea nā reira ka hua mai te whakatakē, he nui te whakamahia o te kupu nei ki ngā wāhi katoa, engari, he atamai tonu tō te hiahia o te tangata ki te tū, me te āta whakaaro ake, mēnā rānei he āhuatanga tēnei o te whakatakē, he pātai pai hoki, he aha kē te whakatakē? Hei tāku, ko te whakatakē, te mea kotahi anake tē taea te whakamārama he aha i pērā ai, ehara i te mea ka kitea ia te wā, ia te wā, engari ka haere ki hea? Koirā taku whakaahua i tēnei mea te whakatakē, koira te whakaahuatanga kotahi, heoi, he pātai e kikī ana, engari he hua nui o te tū me te āta whakaaro, te āta arotake, he aha rānei te takunetanga o āku mahi, e tuwhera hoki ana au ki ngā kōrero āwhina, E pēhea ana āku kare ā roto i a au ka rongo i ngā kōrero āwhina? He aha kē te hua? Tēnā kōrua, hai tohu i taku whakawhetai, ka whakatā tātou mō te wā iti nei, e wātea ai kōrua ki te inu wai Māori I a tātou e whakatā ana, kia whakarongo ake tātou ki a Takuta Vincent O’Malley, kia whakarongo ake tātou. He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā i ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro i aua hītōria, mā te mārama ki aua hītōria, me te manaaki I a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu i a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, i ahu mai i whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. Ko Tākuta Vincent O’Malley tērā. Tēnā koutou mō te tūhono mai e te whānau. He pātai anō tā tētahi kaimātaki. Anei te pātai: Me mataara ngā kura ki te aha i a rātou ka whakauru i te mana ōrite mō te mātauranga Māori? Me mataara ngā kura ki te aha i a rātou ka whakauru i te mana ōrite mō te mātauranga Māori? Melanie, he pātai pai tērā. Nō mua rā i kōrero a Alex mō te āta mōhio ki āu ake mahi, nā, he pai hoki te āta titiro me te mārama ki te rētō o tērā, tēnā noa i te karu o te kaiako engari, ko te titiro mā te karu o te ākonga, te karu o te whānau, o te kura anō hoki he māmā noa te whakaemi raraunga, me te kī ake, kua ea te rangahau, i puta i a rātou ēnei kōrero, nō reira ka pēnei te uapare atu, engari kāore i te paku mōhio he aha i pērā ai. Kua kīia tērā, nā reira, mēnā e whakamahia ana ngā raraunga me ngā kōrero āwhina ki te whakauru i ngā tāngata nā rātou ērā kōrero i tuku mai, ka taea e koe te āta whewhera, me te kī ake, e pēnei ana ō mātou whakaaro, ka whakahoki atu ki te whānau, te whakahoki atu me āta mārama e aha ana te aha, mōku ake, he whakaaro pērā, kei whiu noa mai te aha atu rānei ki a mātou, me tā mātou kore mōhio mēnā ka whai hua rānei, ka taea e tātou ngā panonitanga huhua, engari ahakoa tērā, ehara i te mea ka whai hua ka whakapakari ake rānei, nō reira, mēnā e pēnei ana koe, me tika ngā mahi, he hirahira rawa atu tēnei, nō reira, me tika Alex, whakaparua ō ringa ki te mahi mārō Āna! Ko te mana, ko ngā whakaaro, me te whakatinanatanga te matua. Ko tētahi mea e taea ana ngā kura te whakauru i tēnei wā tonu, he tū me te āta arotake i ngā kaupapa i eke, nā, te tū, me te arotake he aha… he aha ngā āhuatanga pai i eke ai tērā kaupapa. He hononga tō tērā ki ngā kōrero i puta ia Melanie mō te whakamahinga tika o ngā raraunga, Ko tētahi mea hoki e kitea ana ki ngā kura, ko te horokukū, ki te kaupapa o te marautanga hītori hou o Aotearoa e mataku ana kei kohukohutia rātou e ngā mema o te hapori, a ngāi tautoko kore, a ngāi kaikiri Nā reira, mō ngā kura, me hoki pea tātou ki ngā kaiārahi, me tiki ake ngā poari i ngā reina o te hōiho me te kōkiri ake i tēnei kaupapa, he āta whakamārama atu e pūrangiaho ake ai te katoa ki ngā take e pēnei ana, me te mōhio hoki, kāore i a mātou ngā whakautu katoa, engari kei te pai, i te mea kua kōkiritia ēnei panonitanga, hai tōna wā kia tino puāwai mai ai heoi, mātua ake whakatakoto i te tūāpapa, tuatahi ake me kaha te tūāpapa, hei kaupapa tuatahi ake, whakarakatia te tūāpapa mō ngā waewae, kei raru tātou, āe, ehara i te mea i tika te tuku o ērā kōrero, kāore hoki i te mārama, i pērā hoki ngā kōrero i mua rā, mō te aronga kotahi, nē Melanie, nā tērā au i whakamahara ki āu kupu nō mua e pā ana ki te hirahiratanga o te, mēnā i tika taku whakaputa ki tāu, āe, āe, me maumahara hoki tātou, ehara a mana ōrite i te mahi noa ehara i te hōtaka, he tīmatanga tōna, he mutunga hoki tōna, e kāo. Nō reira ko te āta mārama ki ngā painga mō te hapori, me te auroa o te whai. ehara i te mea he mutunga kore, engari he kēmu roa tēnei, ngā mahi katoa, mēnā e mahi pāngarau ana, mēnā e mahi tuhituhi ana ko te mana ōrite tōna hoa haere, mēnā kei te mahi karahipi ko te hoa haere o ngā mahi karahipi, ko te mana ōrite, mēnā ka titiro atu ki ngā mahi PB4L i roto i ngā kura, e whakamahia ana te karu o mana ōrite, kia horapa kau, kia titia tōna pūmau, e rongo hoki ai tōna reka. I a au e ngana ana ki te ako mōku ake, ko te take o ērā mahi te matua, nō reira, me kite mārika i te take, e tino mārama ai koe ki tōna tiketiketanga, me ōna uaratanga, me mau mārika i a koe aua here rā, kia pērā tō kuhu i ngā wā katoa. Nā konā, ka hua mai ai te māramatanga, ki ngā mea e mōhio nei koe, te rārangi mahi o tēnā tari, o tēnā akomanga, o ngā kaupapa huhua anō hoki. Kua kīia mai au he pātao anō tā tētahi, e tere mai ana te uta o ngā pātai. E pōhiritia ana ā koutou pātai, nō reira, tukuna mai ki te pouaka kōrero, kia titiro ake tātou Anei te pātai, ka whai wāhi rānei te kaiārahitanga i roto i ēnei panonitanga? Taua pātai anō, ka whai wāhi rānei te kaiārahitanga i roto i ēnei panonitanga? Ki āu nei, e tino kitea ana te kauwhata kaiārahi i roto i ngā kura, kātahi anō mātou ka kōrero mō ngā kaiārahi e whakamana ana i ō rātou haepapa, engari i tēnei horopaki, hei tāku, he kaiārahi tātou katoa, me taku whakapono nui, he wā ōna kia tū mai tēnā, me ōna pūkenga, tēnā me ōna tauira, tēnā me ōna tohunga, engari, mō te whakahāngai ki tēnei pātai, me tū katoa tātou hai kaiārahi, ki te whakauru hoki i ēnei panonitanga, me kotahi tā tātou panoni, nā reira, me whakamana koe i ō haepapa, e ako ai koe, e puāwai ai koe i roto i āu mahi, e whanake hoki koe, mō ngā kura, me ngā kaiārahi e whakaemi ana, e whakawhanake ana i ngā rauemi kia tino mātanga ai te whakaako me te whanake o ngā kaimahi, kua whakarongo koe ki ngā hiahia o ngā kaimahi, kua warea hoki te ara mō rātou, kei a rātou ngā pūkenga ki te whakaako i roto i ngā akomanga, te kōkiri whakamua ki te whakamana i a mana ōrite i ngā wā katoa, kia rongo hoki i tōna mauri, he wāhanga hoki o ngā mahi whakamahere, ko te whakamahi i te karu o mana ōrite ki te āta whakamahere i ngā mahi, me te mōhio kei reira a mana ōrite i ngā wā katoa, koirā te āhua o te kaiārahi, e arahi ana koe, e whakamana ana koe i ō haepapa, koirā ki au te ara e uru ai tēnei panonitanga ki ngā taumata katoa. E manako nui ana au i tika taku whakautu. Kāo, kei te tika tāhau. Tautoko. He kōrero āpiti āu, Melanie? Ki taku mōhio, kua tau mai tētahi pātai E kāo, kua tau kē mai te whakautu mō te pukapuka Niho Taniwha. Nō reira, kua hua mai ō tātou toa, kia titiro ake tātou ko wai mā rātou, Ngā mihi nui ki a Fiona Wolff, Livi Sisley, me Claire Amos. Ngā mihi! E mōhio ana koe ki a rātou? E kāo, kāore au i te mōhio, e mōhio ana au kia Claire, ā, nā whai ano. Ehara te mariu i te wāhanga o tēnei hōtaka, tēnei tumuaki whakamahi i te puka niho taniwha ki te taha o ana kaimahi. Ka pai! Kāore mātou i whai wāhi atu ki te pānui i ngā whakautu, heoi, e mea mai ana te hāpai ō, i rawe katoa ngā whakutu i puta. Ka mātua i tēnā, kia koke tonu tātou ki te pātai. He mana rānei tō ētahi o ngā take i kōrerotia e koe mō te ātete o ētahi? He tino pātai tēnei, ka pānui ano au, i te mea e kitea ana te wehi i ō karu. He mana rānei tō ētahi o ngā take i kōrerotia e koe mō te ātete o ētahi? Mēnā e kōrero ana tātou mō ngā kaiako, he mataku pea nō rātou ki te panoni, ki te waihanga rānei i ētahi mea hou, he uaua tēnā, mō ētahi pakeke, mō ētahi kaiako kua eke, ngā pakeke kua whai tohu, he mana tō tēnā whiwhinga, nō reira, he uaua te whakaaro ake he tauhou koe ki tētahi mea, nā, kia ngākau tuwhera koe me te kī ake, kāore hoki au i te mōhio mēnā rānei ka tika i a au tēnei, he āhuatanga tērā o te tangata ki ōku whakaaro me panoni, i a tātou e ngana ana ki te āta kimi, he aha kē tēnei mea te ako, ehara i te mea ka taea e koe te kī ake, e aua, mā koutou e ārahi, whākina mai ngā kura huna, ā, ka ako au i a koe, i ngā wā katoa. Ehara tērā i te waiaro tika, i te mea, e utua ana ngā kaiako ki te whakaako, Ki ōku whakaaro, he pai noa te mataku, te mihi hoki ki tērā mataku me te kī ake, koinei taku whakaakoranga tuatahi e pēnei ana, me te aha, e pīrangi ana au ki ētahi kōrero āwhina. He aha ō whakaaro Alex? E tautoko ana, āe. E whānakohia ana tō rārangi tautoko, kua tata pau te wā, nō reira me koke tonu ki te pātai e whai ake nei. He aha ētahi kupu āki ki ngā kaiārahi o te rāngai nei, ehara i te Māori? He aha ētahi kupu āki ki ngā kaiārahi o te rāngai nei, ehara i te Māori? Ka tīmata ki te whakatakē Māori kore… Āku whakapāha, āe, he aha ētāhi kupu āki, tuatahi ake, he pai noa mēnā ehara koe i te Māori, koia te mea tuatahi, ko koe tonu te whakatinanatanga o tērā, kāore hoki au i te mōhio Mātai, He aha te tūranga o te tangata ehara i te Māori, aro mai Alex, aro mai, he aha te tūranga o te tangata ehara i te Māori He wāhi tēnei kua tuku iho mai ki a tātou, me te nui hoki o ngā pūnaha kōkau, ko te tūāpapa o ērā pūnaha ko tā te ao titiro ki te ahurea, engari, kei a tātou tērā haepapa ki te panoni i tērā pūnaha i te mea, karekau ngā hua mō ngā tangata taketake, mō ngā tangata taketake o Aotearoa, karekau ōna hua mō ngā tangata whenua, ko ngā tangata whenua anake ngā mea kāore e whai hua ana. Kāore i te whai hua, tirohia ngā tamariki kua kāpō ki a rātou anō, nā te pūnaha, kua hangaia ki ngā whakaaro o te kore aro atu ki ngā mātauranga huhua, ngā ara rerekē o te whakatutuki i tēnei me tēnā, he nui ngā homaitanga nā reira tāku atu ki te hunga ehara i te Māori, āta ruku atu me te mōhio ki ngā take o āu mahi, ki ōku whakaaro, me te mārama atu ki tō tūranga he tūranga tōu, engari, me noho whakaiti, he nui ngā kōrero mō tēnei mea te tūpato, me noho whakaiti, i te mea he nui ngā weriweritanga o te mātauranga, akene pea, ka pānuitia e au te upoko kotahi o tēnei, heoi, ehara i te mea kua tohunga au ki ngā āhuatanga o niho taniwha, he mutunga kore tō te ako, nā reira, whakamanatia ō haepapa ki te ako, noho whakaiti, engari, me kaha tonu te tuarā, mēnā ka heipū mai ngā take pēnei i te kaikiri, me whakamutu i ērā āhuatanga. Whakaaro whakamutunga. He whakaaro whakamutunga ōu Melanie? E pīrangi ana au ki te mihi ki ngā tumuaki kua roa nei e whakaaro ana ki te kaupapa nei, E mōhio ana au ko te manako nui o ngā tumuaki katoa kia eke a Ngāi Māori, kia eke rawa atu rātou, katoa o ēnei ākonga ka whai hua i ēnei mātāpono o te mātauranga Māori, engari, ko tāku, me tino mihi atu tātou ki ngā kaiārahi o ngā kura katoa e tino whakatange riaka ana me ngā rawa kei a rātou, mēnā rānei ko te kōrero tahi ki ngā whānau, ko te whatu rānei i ērā hononga ā iwi ko te waihanga rānei i tētahi marau ako, e mihi ana ki tērā, ka taea tonu e tātou te piki ki taumata kē atu, koia pea te kī, ko te mōhio, ka taea tonu e tātou te piki ahakoa te aha, ko te mihi nui rawa atu ki ngā tamariki, nā te mea ko te nuinga o ngā tamariki Māori, he kaiako ehara i te Māori ō rātou, te nuinga o ngā tamariki ka kore rawa e whai wāhi atu ki te tumuaki Māori, te tumuaki rānei nō tōna iwi ake. Nō reira, āe, e whakawhetai atu ana au. Tēnā koa, kia tika rā ngā mahi, i te mea he tiketiketanga nui tō ēnei mahi, he take nui tō ēnei mahi. Tēnā koe, kua pau te wā ki a tātou, kua taea pea e tātou te noho tae noa ki te weherua pō, me te kōrero mō mana ōrite, engari āe, nei rā te mihi tino tino nui mō te haramai, te noho mai, ki te toha i ō mātauranga ki ngā kaimātakitaki i tēnei pō, tēnā rawa atu kōrua. I whai wāhi hoki āku pātai e rua, ka hoki āku mahara ki taku tiwhikete kura, mō ngā mahi pāngarau, heoi, ko wai tonu e pērā ana i ēnei rā? Heoi, e mihi atu ana ki ngā mātanga nei, ngā whītiki o te kī nō ngā kaiako, koutou rā, nō koutou te whiwhi. Ki a Tākuta Melanie Riwai-Couch rāua ko Alex Barnes mō te whakawātea i a kōrua anō ki te tuku whakaaro i tēnei pō, e mihi ana. Ki ngā kaimātakitaki me ngā apataki o te rāngai kaiako, e mihi nui ana kia koutou katoa. Te hunga kua tuku mai o koutou whakaaro, koutou e mātakitaki ana, e whakarongo ana anō hoki ki ngā kōrero i puta i tēnei ahipō, E kaikā ana ki te ī-wānanga e kainamu mai nei. Hei taua wā e hoa mā, huri noa i te motu. Tēnā koutou katoa. Pō manahau.
Webinar 1 Supplementary Resource – Readiness reflection and cultural audit
Webinar 1 Supplementary Resource – Readiness reflection and cultural audit
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