te whatu pokeka - ministry of education · te whatu pokeka i page 1 te whatu pokeka kaupapa maori...

T E W H A T U P O K E K A I P A G E 1

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K A U P A P A M A O R I A S S E S S M E N T F O R L E A R N I N G

E A R L Y C H I L D H O O D E X E M P L A R S

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T ET E W H AW H A T UT U P O K E KP O K E K AA II P AP A GG EE 11

Acknowledgements

The Ministry of Education thanks the whnau of the services who have participated in this exemplar development project and whose work is featured in Te Whatu Pkeka: Kaupapa Mori Assessment for Learning: Early Childhood Exemplars

Exemplars: Mana Tamariki Te Khanga Reo me Te Kura Kaupapa Mori Best of Both Worlds Bilingual Preschool Pkwhai Te Khanga Reo Ng Kkano o Te Kaihanga Reo e Rua

The Ministry also wishes to acknowledge the work of the Kaupapa Mori Learning and Assessment Exemplar Development team who developed the Early Childhood Exemplar materials: Project Kaumtua: Te Ariki Mrehu and Waiariki Grace Project Director: Lesley Rameka, University of Waikato Project Administrators: Melody Haira and Candice Benson Project Co-ordinators: Lesley Rameka, Vanessa Paki, Brenda Soutar and Mirianata Ruru Kaimahi Advisory: Manu Pohatu, Ruth Ham, Veronica Allen and Miria Wipaki Te Ropu Kaiwhakangungu: Raukawa Maxwell, Mere Skerrett, Colleen Morehu, Hiria Hawea, Arapera Witihera, Aroaro Tamati, Hinerangi Korewha, Cheryl Rau, Emily Kay and Jacqui Brouwer

The Ministry also wishes to recognise the work of the Te Whatu Pkeka writing team who developed Te Whatu Pkeka: Kaupapa Mori Assessment for Learning: Early Childhood Exemplars Head Writers: Rita Walker and Tony Walker Writing Team: Waiariki Grace, Lesley Rameka, Brenda Soutar, Vanessa Paki and Mini McKenzie

Published 2009 for the Ministry of Education by Learning Media Limited, Box 3293, Wellington, New Zealand. www.learningmedia.co.nz

Text, design, and front cover artwork copyright Crown 2009 Individual exemplars copyright corresponding children, parents, and ECE services All rights reserved. This collection copyright Crown 2009 All rights reserved. Enquiries should be made to the publisher.

Teachers are permitted to photocopy the exemplar materials for teaching purposes only.

Dewey number 372.126 ISBN 978 0 7903 3427 1

Item number 33427

Further copies may be ordered from Ministry of Education Customer Services, Freephone 0800 660 662, freefax 0800 660 663, by email: [email protected] or online at www.thechair.minedu.govt.nz

T ET E W H AW H A T UT U P O K E KP O K E K AA II P AP A GG EE 22Please quote item number 33427

www.thechair.minedu.govt.nzhttp:www.learningmedia.co.nz

pokeka te wha tu

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K A U P A P A M A O R I

A S S E S S M E N T F O R L E A R N I N G

E A R L Y C H I L D H O O D E X E M P L A R S

N g I h i r a n g i

W a h a n g a T u a t a h i He Kupu Whakataki Te Whatu Pkeka: He tauira kaupapa Mori m te whakaako aromatawai Te anga me ng ihirangi o tnei puka rauemi

Kaupapa Mori Te whakamramatanga o te tauparapara Ng horopaki m ng akoranga Te anga horopaki i ng mahi ako Te hononga o Te Whriki ki Te Whatu Pkeka

W a h a n g a T u a r u a Ng whi whakaako i tautoko i Te Whatu Pkeka Best of Both Worlds Kore nei ppi i te whakarongo

Tmeke George Ng Kkano o te Kaihanga E kore e hekeheke te kkano rangatira 1 Ka puta a Kiritopa E kore e hekeheke te kkano rangatira 2 Pkwhai Te Khanga Reo Te w whakapaipai!

Kei te hkoi mtou ki te Whare Karakia!

Mana Tamariki Te Khanga Reo me Te Kura Kaupapa Mori Te aroha o te tuakana He Mori rnei tnei? Te paroa rwena Te Khanga Reo o Ng Kuaka

Marutuahu Skipper Tku whnau

References

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H e K u p u W h a k a t a k i Ko te whinga o tnei rauemi, he akiaki i te tangata ki te wnanga, ki te whakarato wheako, me rtou tirohanga ki ng ari, ng whakaaro, me ng tikanga o roto. Ko te tmanako, ka hei ng whi whakaako kaupapa/whnau ki te whakamana, te whakawhiti krero, me te waihanga kia kaha ake ng uara, ng tautake me ng tikanga e p ana ki te Aromatawai Kaupapa Mori.

Ka thura tnei pukapuka i ng horopaki ahurea, me ng htepe whai tikanga kua tkohatia ki ng huatanga katoa o te atawhai i te tamaiti i a ia e tipu ana, e whanake ana. Ki t Rmeka whakapae m ng aromatawai i whakatria i runga i te ptake o te kaupapa Mori o te waka kei tr taumata e Mori ai ng angitu a ng tamariki Mori me ng whnau.

E whai ake nei ko ng hua kua puta mai i tahi o ng hui a ng kaimahi Mori e pkau i ng kaupapa khungahunga m ng tamariki Mori, me ttahi ohu tuhituhi i rauika mai e te Thuhu o te Mtauranga i te tau 2003.

Ka arotahi tnei aromatawai ki te tamaiti i te ao Mori, , ko te reo me te ahurea tamaiti ka rangona puta noa, ehara ko te reo o te pakeke, te rp rnei. E taurangi ana mtou kia kore ai e noho preirei te tuakiri o te tamaiti mai i a ia e nohinohi ana, tae atu ki tna pakeketanga. Ko te reo Mori, ng tikanga Mori, ng htori me ng krero tpuna ng whanga matua o ng tautake, ng ari me ng takinga o tnei kaupapa.

Ko ng krero katoa o tnei tuhinga e hngai ana ki ng tikanga o te ao Mori. Ka krerotia ng aroro me ng tirohanga Mori kia whai mramatanga ki ng ari e whakatairanga ana i te tautake o te kaupapa nei. Ko nei tirohanga kei te ptake o ng tauira katoa.

Te Whatu Pkek a: He Tauira Kaup ap a Mori m te w hak aako aromatawai Kua tapaina tnei kaupapa, Te Whatu Pkeka. E whakaatu ana tnei i te mahi whatu pkeka muka mai i te harakeke. Ka whakamarumaru tnei i te ppi ki ng tuhuatanga o te taiao. Kua ta whatu tahi kura Troa ki roto i te pkeka hei whakamahana, whakapai, whakahuru noa. He whakaritenga tnei ki ttahi whi mahana, haumaru, kia taea ai te whakawhanake ake o te pp. Auahatia hoki te pkeka ki te hua o te ppi i a ia e ako, e tipu ana. Heoi an, ki t te horopaki o tnei kaupapa; me auaha ai te marau e te tamaiti.

Te anga me ng i hirangi o tnei pu k a rauemi Ka toko te whanga tuatahi o Te Whatu Pkeka ki ttahi tauparapara rongonui e whakamrama ana i ng whanga o te mauri ora, , he huatanga whakapapa e hono ana ki te wairua o te tamaiti Mori. Ka kitea ng hononga o ng ari me ng pnaha mai i tnei tauparapara i roto i ng aroro whakatipu, whakaako an hoki.

Ko ng ari matua o tnei tauparapara e tohu ana i te huarahi kua whia e ng tamariki Mori ki te mau i t rtou ake mana, mauri, t rtou ake wairua me ng taonga tuku iho. Ko ng tikanga Mori pnei i te manaaki, te aroha, te awhi, te tautoko me te tiaki kei te taunaki o ng wheako katoa.

Ka whai tonu tnei whanga i ng aroro ako i roto i te horopaki Mori, , kei te tpapa o ng mahi whakaako ko ng tikanga Mori. Ka hono hoki tnei ki Te Whriki me r aromatawai e whai ana i ng aroro Mori. Ko ng mahi ng pakeke ka whakamramahia i roto i ng mahi ako, whakaako an hoki.

Puta noa i tnei whanga he krero kua tangohia mai i ng tuhinga o ng kaiwhakahaere kaupapa me ng kaiwhakaako o ng whi i whakaae ki tnei kaupapa aromatawai. Ko nei krero e whakaatu ake i ng tauira e hono ana i te tautake, ng htepe o ng khanga me ng whakaaro o ng kaimahi.

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Ka arotahi te whanga tuarua ki ng kauneketanga o ng khanga i uru atu ki tnei kaupapa. Ko ng krero e whakaatu ana i ng huatanga matua o te whanaketanga me te kauneketanga o ng khanga. Kei tnei whanga hoki ng tauira i whiriwhiria e ng khanga hei whakaatu i te aromatawai tautake me ng takinga. Kua whakauru an he anga hei hono i ng aroro o te tauparapara ki ng tauira.

K a u p a p a M o r i Ko te tautake o tnei rauemi i ahu mai i te tauparapara, , koinei te whakapuakitanga tuatahi ka rangona e te kaikrero tuatahi. Kei roto ko ng krero tpuna, ng tautake krero e hono ana i te ttai whakapapa (Rewi, 2004).

Ahakoa ng rerektanga o ng whakamrama ki tn iwi, ki tn iwi, e mhio whnui tonu ana tnei tauparapara, , he rite ng huatau. Ko ng huatau kua tautuhia ki tnei tauparapara ka mau ki te tangata m ake tonu. Kore e tau, kore e t, engari ka rere, ka panoni.

Te w hak amramatanga o te taup arap ara Ko tnei whakamrama e hono ana ki te kaupapa o Te Whatu Pkeka. Ahakoa e tutu ana i ng ari o te whakatipu, te whakawhanake, me te ako kua puea ake ng hononga ki ng krero o te rokohanga o te ao, ar, te hononga o te ira atua me te ira tangata, ng akoranga an hoki a te tamaiti. Ka toro atu ki ng horopaki e toru e whai ake nei;

te rokohanga o te ao;

te ira tangata, te ira Atua me te whnautanga mai o te tangata;

te rokohanga o te whakaaro me ng huatanga o te ako me te whakaako.

Te tauparapara

I te tmatanga, ko te kore Ko te p N te p Ka puta ko te Kukune Ko te Pupuke Ko te Hihiri Ko te Mahara Ko te Hinengaro Ko te Manako Ka puta i te whei ao Ki te ao mrama e Tihi Mauri ora

E ai ki a Charles Royal, ka whakamrama mai an tnei tauparapara i ng hononga e toru, ar, te Mhiotanga, te Mtauranga me te Mramatanga.

Mhiotanga Ko ng mhiotanga me ng mtauranga ka mauria mai e te tamaiti, ka whakaatu atu i ng tmatanga hu, ng mtauranga hu me ng rapunga hu.

Te kore, te p, te p, te weu, te more, te rea, te aka.

T ET E W H AW H A T UT U P O K E K A I P A G EP O K E K 3A I P A G E 3


Mtauranga He w tnei m te tamaiti ki te tipu, ki te whakapakari i na pmanawatanga me na pkenga whakawhiti whakaaro, , he w an ki te wero me te mharahara ki ng ari hu.

Te kukune, te pupuke, te hihiri, te mahara, te manako.

Mramatanga Koinei te w ka mrama te tamaiti ki na akoranga hu; te whakamrama, te huatau, me te prangiaho.

E whai ake nei he whakarpopoto i ng ritenga e here ana i ng horopaki e toru:

Ng horopaki

Te rokohanga o te ao;

Te ira tangata;

Te huatanga o te tamaiti.

Ko ng aho e whiri ana i nei horopaki ko te mana o te tini, te pmanawatanga, te pae tawhiti, te kkano whakat, te ihi, te wangawanga, te mia, ng wero, ng mtauranga hu, ng akoranga hu me ng wawata. Mai i nei ka puea te tirohanga o te tamaiti.

Ng hononga o te tauparapara ki Te Whatu Pkeka

Ki t Te Whatu Pkeka, me hukahuka ttou ki ng hua ka kawea e ng tamariki ki te horopaki. Ehara ko t rtou kaha anake, engari, ko ng htori me ng tikanga tuku iho, rtou whnau, whakapapa an hoki. Heoi an, ko ng mahi aromatawai kore e hopu i te tamaiti, ko ia anake. E hukahuka ana tnei aromatawai i puta mai te tamaiti i ng tikanga turiuri, whioio me tna whnau. E hukahuka an e here ana te tamaiti ki tna whnau, hap, iwi, htori, whakapapa, tuakiri an hoki (Hemara, 2000).

Te tirohanga ki te tamaiti he puna oranga

Ko te tauparapara, na whakamrama maha me ng hononga ki ng horopaki e toru ka whakarato i te tpapa o te tirohanga a te tamaiti. Ko nei horopaki ka kitea i roto i ng mahi ttari a te kaiwhakahaere kaupapa o te anga whakaako o Best of Both Worlds e whakaatu mai ana i a Mui Tikitiki hei kaitohutohu i te whi whakaako.

The Mui framework is the understanding that Mui is the product of his whakapapa. He achieved what he did because of who he was and what his tpuna, parents, and grandparents had given him. This can be linked to children in that they bring the talents, understandings, and abilities of their tpuna. They are, therefore, extremely rich with potential.

Project co-ordinator notes 2005

Ng huatanga o te tamaiti

E whai iho nei he krero whakamramatanga m te tamaiti Mori, i takoha mai e ttahi kaumtua n te rp kaimahi.

Ko wai koe? N wai koe? I ahu mai koe i hea?

He Mori ahau, he uri whakaheke mai i Rangitea, he whi kei te ao wairua o Hawaiiki. He tangata ahurei ahau, kei a au tku ake mana, mauri, wairua an hoki i takea mai i ku tpuna, tku Kaihanga, mai i a Io-Matua-Kore. He kuru pounamu ahau. I tmata tku hkaitanga ki te kp o tku whaea, he whi mahana, whakawhirinaki, aroha, poipoi, huru an hoki. He whi ka ea ku wawata katoa, he whi pai kia tupu au, kia whanake au.

Aro mai ki ahau hei taonga o tku ahurea taketake. Horahia mai he ao ka whakarata, ka whakamana, ka tiaki i tku ake hua kia rongo au i te rongopai, i te manaakitanga. Tukuna au kia toro atu au ki ng taumata ikeike o tku ao.

Puritia ng taonga a ng tpuna m ng puawai o te ora, mtou tamariki.

He kuru pounamu te tamaiti Mori.

He kuru pounamu te tamaiti, he huatanga kei a ia i takea mai i na ake mtua tpuna. E karapoi ana ng wairua tpuna me te whnau i a ia kia whai oranga ia. N nei kairahi, ka puta mai na ake pkenga hei whakapiki i tna ao. Ka whakaae katoa mai ng tngata ka ako te tamaiti i na pkenga a tna w, kore e raru. N nei pkenga ka kitea te rangatiratanga o te tamaiti. Ka kitea tnei aroro i roto i ng krero a te kaiwhakahaere kaupapa i mahi ngtahi ki Ng Kkano o Te Kaihanga:

We talked about the idea that children do not come by themselves but bring with them an invisible rp who is always with them. We need to recognise this rp in everything we do with children. Furthermore, children have the seeds of greatness within them. They are the culmination of generations of chiefs and rangatira. They therefore cannot be viewed as being needy or from a defi cit model. They are full and complete and bring with them their history, their ancestors, and their rp.

Project co-ordinator 2005

Ka whakapiki nei te kounga me ng rerektanga o ng horopaki whakaako n ng huatanga motuhake o tn tamaiti, o tn tamaiti i a ia e whtoro haere ana. Ka ako ia tamaiti kia waia rtou ki te ao i a rtou e tipu ana.

Ki te nuinga, he tranga motuhake t ng tamariki ki tnei ao. He pounamu ki na iwi (Hemara, 2000). N ng hononga ki te tangata, te taiao, te takiw, te w an hoki, he mea nui kia kitea nei huatanga i roto i te tamaiti Mori:

Te wairua o te tamaiti.

I ahu mai te wairua i ng rangi thh, mai i a tuawhakarere, whioio. Ko te wairua te whakatinanatanga o te kauwhata atua me te tapu o te tamaiti, , te taonga ka whngai i a ia ki tna tranga i roto i tnei ao. E whakapaetia ana a Hemara (2000) kei a ia an hoki ng taonga tuku iho o na tpuna hei poipoi i tna wairua, tna hinengaro me tna tinana an hoki.

He mana t te tamaiti.

E here ngtahi ana te tapu me te mana. Ina te tapu tr, te au o te kaha, ko te mana an taua kaha, taua whakahua o te tapu o te tamaiti. Hua mai ana te mana o te tamaiti ki roto i nei huatanga e whai ake nei:

mana tangata I ahu mai te mana o te tamaiti mai i tna whnau, hap, iwi hoki;

mana whenua tna whenua, tna trangawaewae;

mana Atua Te here e here nei i te tamaiti ki ng Atua, tna tapu.

He mauri tangata.

E ai ki te tauparapara, n te mauri an te kkano i akiaki kia whtoro atu i na aka, kia puta, kia ora. Ka whnau mai te tangata me tna ake mauri, ka mate an ia me tna mauri. He taonga matua te mauri ki te tamaiti. Mn e kaha ana -wairua, -tinana an hoki te tamaiti, ka tau tna mauri. E ai ki a Mead:

E here motuhake te mauri ki ia tangata, , koia te tohu o te oranga. M tnei mhiotanga ka taea te hora i te mauri; te hinengaro ki te whakaaro me te whai mana ki roto i ng nekehanga a te tinana. M tnei ka hei te waiaro o te tangata ki te ihiihi mai, te whakaharahara mai, te whakaaweawe mai

(Mead, p.54, 2003)

M te tauira nei, ka kite kei ng tamariki ng ira e toru. Ar:

Te ira Atua;

Te ira wairua;

Te ira tangata.


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Te hononga k i ng atua me te rokohanga o te ao

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He hua an kei roto m te whakatakoto me te whakamahi htaka kia tika te taha ahurea me te taha hapori m ng tamariki. Ka whakamahia a Mana Tamariki Te Khanga Reo i te anga o Te Aho Matua, hei tuakiri m te ako, , kei roto katoa ng aroro me ng horopaki i te ao Mori:

Te Aho Matua was developed as a theoretical framework to ensure the essence of Kura Kaupapa Mori remained spiritually, culturally and linguistically, and administratively Mori. An important aspect of Te Aho Matua is that there is as much emphasis on feeling as there is on seeing. One does not just observe learning. One should be able to articulate how the child feels and is felt by the people, places, and events and things s/he has relationships with.

Te Khanga Reo o Mana Tamariki, 2005

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Te Ira Wair ua

Ko ng kaupapa rite ka puea mai i te tirohanga ki te tamaiti, ko te mana o te tini, te pmanawa, te mana o te kotahi, ng taki, ng mtauranga hu, ng akoranga hu, te whai kaha, ng kaha motuhake me ng tmanako. n nei ko ng hua m te mahi ako, m te mahi a ng pakeke rnei.

Te hono i te huatanga o te tamaiti ki Te Whatu Pkeka:

Ko te take o Te Whatu Pkeka, ko te whakamana i te tamaiti me tna whnau. Ki te Mori, ko te noho kia mtua ai ng tikanga Mori i roto i te anga aromatawai kia tika ai te hopu i ng kaha, i ng pkenga o te tamaiti me te whnau, i tua atu i rtou ngoikoretanga. Heoi an, e ai ki a Rameka (2007, p. 138) me aro atu te mahi aromatawai ki te whakaute me te whakaruruhau i te mana o ia tamaiti, ki te whakanui me te akiaki i tna whakapakaritanga me tna whanaketanga hoki.

Ng tikanga whakaako

Ka aro atu te whakaako me te ako ki roto i te horopaki Mori, te whanaungatanga, me ng tikanga Mori. Ko te ako te mahi whngai, me te mau i te mtauranga. Kia whai mramatanga mai ko te kaiako hei konga, , ko te konga hei kaiako an hoki (Metge 1984, Pere 1997).

Koia nei ng kaupapa matua e whngai i te tikanga whakaako, , ko te tika a te horopaki, ng htaka marau me te whakamahi kia mm te rongo i te ao Mori me te whnau hei ptake whakahirahira m te mahi.

Ng horop ak i m ng akoranga Kei te ptake o ng horopaki, ko ng akoranga ka kitea i waenganui i te tamaiti, tna whnau, me ng kaiwhakaako tamariki.

Whai tranga nei horopaki ki ng kaupapa o te whanaungatanga, ng tikanga an hoki e kawe nei i ng whnau. E ai ki ng horopaki khungahunga, koinei te ptake ka whina i te tamaiti ki te ako, ki te whanake i tnei ao.

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E whai ake nei ttahi whakatauk e whakamrama ana i te haepapa o te pakeke i a ia e mahitahi ana ki te tamaiti.

Kohikohia ng kkano, whakaritea te prekereke, kia puwai ng hua.

Ko te prekereke te mra tturu hei whakatipu wana kmara. He tika kia whakaritea te prekereke ki te ao o te tamaiti. Me ta manaaki, me ta poipoi kia pai te whanake mai o te tamaiti. E kore e taea te eke angitu, te whakaputa hua ina kore r huatanga i reira.

Kua whakaritea an ng hua o te whakatauak ki te tamaiti, kia whanake mai ia, kia eke an ki tna ikeiketanga. M te whnau, te kaiwhakaako an hoki e:

whakarato i ng kai pai, kia tipu, kia puwai te tamaiti;

whakarato i ng huatanga pai katoa kia tipu, kia puwai ai te tamaiti;

whakarato i ng tohu, ng mtauranga me ng pkenga ki te whakat i ng tpapa ako a te tamaiti;

whakamana i te tamaiti, kia whiriwhiri ai ia i te huarahi pai mna;

aro ki ng pnaha whakaako kua whaka ki ng khanga.

E ai ki te kaiwhakahaere kaupapa i Te Kkano o Te Kaihanga Early Childhood Centre, ka kitea te hononga i waenganui i te prekereke me t rtou whakarite i te hua:

Their centre philosophy of (sowing seeds so that children will succeed), their view of children (koru who unfurl as they learn), and their centre whakatauak (E kore e hekeheke te kkano rangatira) combine to provide a strong foundation for assessment practices.

Project Co-ordinator 2006

Te hono i ng tikanga whakaako ki Te Whatu Pkeka

E ai ki te aromatawai Kaupapa Mori nei, e kore e taea te mahi aromatawai te arop ki te tamaiti ki roto i te horopaki o te Whakaako Khungahunga anake, engari, me tiro kau atu ki te whnau, te hap me te iwi. Me noho pmau te whnau ki ng takinga o Te Whatu Pkeka, , kei roto an hoki i te whnau ng aroro o te tika, ng mahi motuhake, ng mana, te tuakiri o te tangata, me te mahi whai tranga ki roto i ng tikanga whnau. Me aro ki ng mahi whakaako me ng mahi aromataw ahi i waenganui i te whnau me ng kaiwhakaako, , kei a rtou katoa he akoranga hei t u ki thei takoha atu k e tamaiti.

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Ng kaupapa here o Te Whriki: Ng puna mahi

Hipokina ng kaupapa here a Te Whriki i ng tini puna mhiotanga, ng puna oranga me ng puna mahi. Ko te tikanga k, ka whngai atu nei i te tino kounga o te whakatakoto me te whakauru htaka kia whakaihiihi i ng akoranga a te tamaiti. E whai ake nei ng whakarpopototanga whai mramatanga i ng kina a tn, a tn o ng kaupapa here:

Whakamana:

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. Me tauawhi te mokopuna i roto i te aroha me te ngkau mrie, , me whakat te kaha ki roto i a ia kia pakari ai te tipu o tna mana whakahaere kua mhio ia ki tna mana ake.

Kotahitanga:

E rua ng huatanga e p ana ki tnei whanga. Tuatahi, ko te whakakotahitanga o ng whakahaere m te ako i ng mokopuna ka taea ng mahi katoa i te whanga kotahi, ar, te waiata, te krero, te hkoi ko te tuarua, ko te whakakotahitanga o ng mahi m te tipu o te tinana, o te hinengaro, o te wairua, me te whatumanawa. Kore he wehewehenga. Kore he aukatitanga Tukuna tna hinengaro kia rere arorangi, , whinatia i a ia ki te whakatinana na whakaaro, ng koroingotanga o tna wairua, me ng haehaetanga ki tna whatumanawa.

Whnau Tangata:

Ko ttahi o ng tino uara o te ao Mori kia mhio te mokopuna ki te whanaungatanga. Ka mhio ia ko wai ia, ko wai na mtua tpuna, ko wai na marae, kei hea na trangawaewae. Me whiri mai te whnau, te hap, te iwi o te mokopuna ki te tautoko i ng akoranga i a ia. Kia tipu te mokopuna i roto i te aroha hei taonga whakahirahira m tna whnau, m tna iwi, me tna hapori.

Ng Hononga:

M te ngwari i waenganui i te mokopuna me ng tngata ka p mai ki a ia, ka piki te hiahia o te mokopuna ki te ako. M te takoto o te rangimrie i roto i ng piringa me ng hononga ki aua tngata ka pakari an te hiahia o te mokopuna ki te ako kua tau tna mauri kua piki tna ora, te mana me te ihi o tna tinana, tna hinengaro, tna wairua, me tna whatumanawa.

Te honon g a o Te Whr iki k i Te Whatu Pkeka : Ka toko a Te Whriki i te mahi motuhake o ttahi marautanga Mori e haumaru ana i te reo, ng tikanga Mori, ng huatanga whakaako Mori me te mahi tuku i ng mtauranga Mori, ng pkenga me ng whaiaro an hoki. Ka whakamrama ng kaupapa whakahaere i ng mahi a ng kaiwhakaako i a rtou e whakarite mahi me te aromatawai i ng wheako whakaako e tika -hapori, -ahurea an hoki m ng tamariki Mori (Rameka, 2007).

Ng whinga whnui o Te Whatu Pkeka

He aha nei?

He whakamrama, he aro atu ki te mahi ako a te tamaiti ki roto i te horopaki Mori;

He whinga, he taumata hei eke m ng akoranga a ng tamariki;

He aro atu ki t ttou ao Mori, te t tangata Mori mai, te thuratanga hoki ki roto i te ao Mori;

He whakatinana i ng akoranga whai mana i te ao Mori;

He whanga nui ki ng mahi whakaako khungahunga n te whakahua i ng kaupapa me ng mtauranga kawe mahi;

He aromatawai i ia r;

He tirohanga, he mtakitaki te mahi aromatawai;

He ako i te tamaiti;

He whai mramatanga te mahi aromatawai, m te whakaaro, te krero an hoki;

He ptake kia whai hua ttou mramatanga.

He aha ai k a mahia ng mahi aromatawai?

Ko te take o te aromatawai, kia puta mai ng hua e p ana ki ng akoranga me te whanaketanga a ng tamariki m ng pakeke e haut marau, ng tamariki an me rtou whnau (Te Whriki, page 29). Ka mahia ng mahi aromatawai:

kia pai ake ng mramatanga ki ng akoranga a ng tamariki;

kia tmata te whakawhitiwhiti krero m ng akoranga a ng tamariki;

kia whai mhiotanga ki tahi atu;

kia tiro whakamuri ki ng mahi;

kia whakarite akoranga m ia tamaiti, m ng rp rnei;

kia kitea te tautoko ki ia tamaiti;

kia kitea te mana o te ako;

kia whakauru atu an i te tamaiti ki te aromatawai i a ia an;

kia whakawhiti whakaaro ki te whnau;

kia whakawhiti krero m ng wheako ki te whnau.

Te Whatu Pkek a: Te aromatawai k aup ap a Mori

Kua waihanga nei e Te Whatu Pkeka ki runga i ng whinga whnui e toru. E ai ki a Durie (2003) koinei ko te noho Mori nei, ko te whtoro haere hei tangata whenua o te ao me te rongo kau atu ki te waiora me te oranga pai. Oti r, ko tnei anga aromatawai:

he aro ki ng mahi whakahirahira;

he whakatipu ake i ng kaha me ng hiahia o te tamaiti;

he tautwhi i ng akoranga mutunga kore a te tamaiti;

he whakakaha i te t Mori ki roto i tnei ao;

he whakaatu i te tirohanga ki te tamaiti, , he tauawhi ng akoranga katoa o te tamaiti, ar, te taha tinana, te taha hinengaro, te taha wairua me te whatumanawa;

he whakamana i te kaiako, he whakarato prongo an hoki hei whina i ng whi whakaako ki te whakapiki i te kounga o ng htaka m ng tamariki;

he whtoro ki ng whnau, he whakakaha i ng reo a ng tamariki;

he hukahuka me te whakahau i ng aroro o te whanaungatanga, ar, te awhi, te tautoko, te tiaki, te manaaki me te aroha;

he aronui ki ng wheako o tn, o tn whi whakaako, , he whai whakaaro ki ng akoranga me te aro atu ki ng htori, ng ahurea o ng tamariki;

he whakamana i ng kaiako kia whai whakaaro ki rtou ake tikanga, whakapae, whakahau an hoki;

he aki i ng pakeke kia noho pmau i roto i ng akoranga o te tamaiti.


T E W H A T U P O K E K A I P A G E 1 0

Ka mm te rongo i te whanaungatanga i roto i te aromatawai n tnei krero a Te Khanga Reo o Ng Kuaka e k ana:

The development of our framework depicts the connections we have identified with whakapapa, to ways of knowing and being Mori. The connection with assessment and whakapapa embedded within Mori epistemology has created a paradigm for assessment of childrens learning. Examining the idea around whakapapa and observing childrens development within our framework, we began to identify that there was a connection to the holistic learning of each child in terms of visualising childrens voices through the connecting lens of whnau, staff, and tamariki.

Te Khanga Reo o Ng Kuaka

Ki t Pkwhai Te Khanga Reo, ko t rtou tautake aromatawai ka hono ki ng tirohanga o Durie. Ar e k ana rtou:

The whnau/community development model of practice used by the Pkwhai Te Khanga Reo has developed as a direct consequence of the unique circumstances that surround the khanga, their whnau and community. It is important to understand that it is firmly founded in:

a Mori world view;

a Mori understanding of Te Whriki;

a firm commitment to partnership relationships with whnau and community;

an absolute commitment to the paramountcy of the child.

Pkwhai Te Khanga Reo

Te ttari i n g tauir a

E whai ake nei ng whanga i ttarihia ai ng tauira:

Ng hononga ki te tauparapara: Te ara mhiotanga

Mhiotanga: ng mhiotanga kei te tamaiti i tnei w.

Mtauranga: koia nei te w ka tipu ai te tamaiti ina ako ai ia i ng mtauranga hu.

Mramatanga: koinei te w ka whai mramatanga te tamaiti ki ng mtauranga hu.

Ng huatanga o te tamaiti: Tna oranga

Te wairua o te tamaiti te taha wairua, na kare -roto.

He mana t te tamaiti te mana me te mia o te tamaiti i te w i whnau mai ia.

He mauri tangata te mauriora me te ngao o te tamaiti.

Tikanga whakaako: Te ara mahi

Tikanga whakaako: Ko ng tikanga Mori me te whanaungatanga te ngako o te ako ki te horopaki Mori.

Te Whatu Pkeka: Te aromatawai kaupapa Mori

Te whai oranga Mori, te t Mori hoki.

Te hononga ki Te Whriki

Kua whakamahia ng mtpono kei Te Whriki ki te tautoko i ng ttaritanga o nei tauira.


T E W H A T U P O K E K A I P A G E 1 1T E W H A T U P O K E K A I P A G E 1 1

N g w h i w h a k a a k o i t a u t o k o i Te W h a t u P k e k a : Te a r o m a t a w a i k a u p a p a M o r i I tmata ng krero i te tau 2003 i waenganui i tahi whi whakaako Kaupapa Mori/Whnau puta noa i Aotearoa. Ahakoa te nui o ng rp i aro atu ki tnei kaupapa, m ng take huhua, i mawehe haere tahi, , ka uru atu an tahi. Ka mutu, e rima ng whi whakaako i oti i tnei kaupapa i te

Pkwhai Te Khanga Reo, Tranganui-a-Kiwa;

Te Khanga Reo o Mana Tamariki, Te Papa-i-oea;

He mea whakaharahara tnei kaupapa i ng kounga mharo, rerek an hoki o ia whi whakaako, e taea ana te kite i roto i rtou ake ari whakahaere, me rtou ake mramatanga. Heoi an, ka hono tonu nei ari ki te kaupapa matua o roto i tnei mahi.

Ko ng hkaitanga o ng whi whakaako ka whakamrama ake i ng horopaki o ia whi whakaako, rtou ake tautake, me ng mramatanga o ia kaimahi e p ana ki ng akoranga me ng aromatawai i te tmatanga o te kaupapa nei. Ka kitea ng wero, ng whakatutukitanga, ng akoranga hu, ng mhiotanga hu, me ng mramatanga ka puea ake i tnei hkaitanga.

B e s t o f B o t h Wo r l d s

Best of Both Worlds is located in Papakura, South Auckland. It was established in 1995. Due to lengthy waiting lists, a second centre opened in 2004. The centres serve a community that is low socio-economically and has a high population of Mori and Pacific Islands families. There are 34 children in one centre and 33 in the other and 16 teachers altogether. Most of the children attending the centre are Mori although a diverse range of cultures, ethnicities, and nationalities is represented. The centre has a bicultural, bilingual programme.

To support childrens identity, self-esteem, and confidence for life and to enable children: to learn, understand, and implement their tikanga; to challenge and test boundaries; to take risks and problem solve; to establish relationships and ongoing friendships; to learn life skills in an environment where they are loved and understood.

In early 2002, Best of Both Worlds was approached to participate in the National Early Childhood Learning and Assessment (NECLA) project. The work on the national exemplar project required

Wahanga Tuaruatau 2006, ar:

Best of Both Worlds, Papakura;

Ng Kkano o Te Kaihanga, Titirangi;

Te Khanga Reo o Ng Kuaka, Kirikiriroa.

Te hkaitanga o ng whi whakaako

Background

Kaup ap a

The journe y


that the centre articulate their assessment procedures and provoked much thought about what learning they should be capturing, and how. The centre was using a mixture of assessment processes including checklists and photographs.

In 2003, the centre was approached to work on the Kaupapa Mori Learning and Assessment Exemplar (KMLAE) project. Educators were positive about the opportunity to further develop their assessment processes and understandings, especially through a project that had a strong Mori focus. The responses to the project and the project objectives were extremely positive and timely. Their previous work had been the catalyst for the educators to begin to examine how tikanga Mori was represented in practice and what implications it had for childrens learning. They saw that the KMLAE project allowed them to extend the progress they had made, and they expressed enthusiasm about the opportunity to explore and articulate what kaupapa Mori early childhood education and assessment meant to them and how it may be expressed in the future.

Educators indicated that although many centres work from a kaupapa Mori base, they rarely had the opportunity and space to analyse in any depth what this meant or to articulate their understandings of the concepts, values, and understandings that underpinned their philosophy.

The work on the project has required re-examining the centres kaupapa, and how tikanga Mori is, and could be, characterised in practice. This review of the kaupapa has been a useful opportunity to encourage thinking and understandings around what is important learning for children. opened pathways to new and exciting activities and events and strengthened tikanga Mori and the sense of being Mori in the centre.

It has also required kaiako to develop their understandings of assessment and how it relates to the curriculum. There was a need to move past the lovely stories to the key learning, and how learning can be documented. Probably the biggest barrier to progress for the centre has been the time and energy requirements of kaimahi working on the project.

Best of Both Worlds has for many years viewed Mui as a mentor, an inspiration for the centres practice. Through the work on the project, the staff have been able to articulate their understandings of how Muis characteristics could be utilised as a way of assessing teaching and learning in their particular context. They are desirable and to be emulated. is the realisation that Mui is the product of his whakapapa. Children are also products of their whakapapa they therefore bring with them the talents, understandings, and abilities of their tpuna they are extremely rich with potential. Best of Both Worlds has developed a framework that emphasises the following aspects of Muis character:

Mana: identity pride inner strength

Manaakitanga/aroha: caring sharing kindness supporting others being a friend

Whakakata: humour fun

Tinihanga/whakatoi: cunning trickery cheekiness

Ptaitai/kaitoro: testing challenging questioning curiosity exploring risk-taking

Arahina/miatanga: confidence self-reliance leadership perseverance self-assurance

Mramatanga: developing understandings working through difficulty lateral thinking

Ng hononga: tuakanateina ako whanaungatanga

It has

Furthermore, there

B est of B oth Worlds

P O K E K A I P A G E 1 3

I tnei r tonu, i ptai mai a Te Hirea mn ka taea e ia te whina i ahau ki te tni i ng kope ng tamariki khungahunga, , ka whakaae au. I haere ngtahi ai mtou ko ng tamariki, ko Te Hirea an hoki ki te whi tni kope. Ka noho katoa ng tamariki, ka tatari kia tnihia rtou kope. I a au e tni ana i te kope tuatahi, ka rongo au i a Te Hirea e krero atu ana ki ttahi, E noho darling. Darling, whakarongo, titiro ki a Ariana. Ahakoa te whakapau kaha o Te Hirea ki te ta whakanoho i ng tamariki, n wai r ka tohu atu a Te Hirea ki a Dujournae, me te k, E noho. Tere tonu taku mutu i te tni tuatahi, n te mea, i te kite au e puri ana a Dujournae me tana k, M Whaea Estelle e mahi inianei. Puku kata ai ahau ki a Te Hirea e k ana, Whaea, kore rawa nei pp i te whakarongo, m Ihipera koe e whina app.

Whanaungatanga Ka mahia a Te Hirea i na mahi tuakana i runga i te ngkau marie, ahakoa kore na teina i te aro atu ki a ia.

Te Hirea 4 tau, Dujournae 2 tau, Ariana 2 tau, e toru marama

Kaore enei pepi i te whakarongo

T E W H A T U


Ng hononga ki te tauparapara: Te ara mhiotanga Ka arotahi tnei tauira ki ng mhiotanga o Te Hirea ki te whanaungatanga, ar, te tuakana/teina. Ka thura ia ki ng mahi manaaki, ki ng momo huatanga ki te tni kope (Mhiotanga). Ahakoa ng uauatanga kei a ia, hngai tonu tna kaha ki te whakatutuki i na mahi. Kei a ia ng pkenga ki te whakauru ki nei mahi, te hihiwa me te arotahi ki ng htepe o te mahi nei (Mtauranga). M na akoranga ka mrama ia he maha ake ng mahi a te tuakana i waho atu i ng whakaaro pai, engari me whai hoki i ng pkenga whakawhiti whakaaro me ng rautaki whakahaere whanonga (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Ka whakaatu mai tnei tauira ka phea te whakamrama o Te Hirea ki tna tnga tuakana. Ka taea e ia te tuku mihi, te whngai an hoki i te mana tahi ki te manaakitanga me te tiaki. N tna mauri ka taea e ia te krero tika ki ng pakeke m ng mahi e hiahia ana e ia te mahi, kore rnei. Ar te tirohanga ka tika ki te tamaiti e tohu haere ana i roto i na ake akoranga, i na whiringa whakaaro me ng mahi ako, whanaketanga hoki.

Tikanga whakaako: Te ara mahi He mahi nui t Whaea Estelle ki te whakarato whanaketanga m Te Hirea kia hei ia te whakakaha i na pkenga tuakana ki te taha o ng khungahunga. He matawaenga te whakaako me phea te mahi ngtahi, te mahi i ng mahi kia tika te poipoi, te tiaki me te whakarato hoki i ng huatanga o te whanaungatanga ki roto i ng horopaki kaupapa Mori. Kua whakauru atu an ng ari matua o te whanaungatanga, ar, te awhi, te tautoko, te aroha, te tiaki me te manaaki ki tnei tauira. Ka tohu tnei tauira:

me arotake ng mahi whakaako kia kite ai ng hua i roto i te ao Mori;

he tino hua ng mahi aromatawai i roto i ng whi whakaako khungahunga, i te mea, he wahap ng kaupapa me ng mtauranga i roto i ng huatanga ako;

ka mahia ng mahi aromatawai i ia r.

He hononga ki Te Whriki

Kotahitanga E rua ng tukanga ki tnei whanga. Ko te whakatakoto me te tutu i tahi rautaki hei whakattina, hei whakahihiri, , hei whakaongaonga -tinana, -wairua, -hinengaro an hoki i ng mokopuna. Kore he wehewehenga, kore he aukatinga. Ko ng hua o tnei khanga ko te atawhai i ng tukana ki te ako me te whai mhiotanga atu i r kei a rtou.

Whakamana Ko te whakatipu i te mana o te mokopuna te tino taumata hei whinga m ttou. Ka tautokona a Te Hirea kia eke ai ia ki tna pmanawatanga, kia kore ai tna mana e takahia atu e tahi atu.

Te Ttaritanga

B est of B oth Worlds


I te tkaro a George ki tana takawairore i te taha o na hoa. Ka tahuri ia, ktahi ka whiu atu i tana takawairore ki tua o te kti, ki te whi m ng pp.

Ka whakamtauhia e ia te piki i te kti. Kore e taea e ia. Ka whakamtau an ia ki te whakatuwhera i te kti. Kore an e taea e ia. Ka whana a George i te kti, ka tarai ia ki te ngki i raro i te kti. Ahakoa te aha, kore ia i tutuki i tana whinga. I te hiahia tonu ia i tana takawairore, ktahi ka takoto ia ki tna puku, ka whakamahia i na ringaringa ki te t i tna tinana ki raro i te kti.

hua rua meneti i pau ktahi a George ka tae ki te whi m ng pp me tna kaha menemene. Ka tkina e ia tana takawairore, ktahi ka whiua atu ki tr taha o te kti, ki te whi tika. Ka takoto an a George ki runga i tna puku, ka t an i tna tinana ki raro i te kti. Ka mutu, he rite tna hua ki te tangata ktahi an ka piki i te tihi o te maunga.

Tumeke George George 1 tau, e 8 marama

T E W H A T U


Ng hononga ki te tauparapara: Te ara mhiotanga He raru t George, ar, te haere ki te tiki i tana takawairore. Mauria mai e ia i na ake ari me na rautaki ki te whakatuwhera i te kti (Mhiotanga). Ka werohia tnei waitara i tna hinengaro, engari, n tna manawanui me tna taikaha ka tutuki ia i tna wero, , ka tkina atu i tana takawairore (Mtauranga). Kua whai mramatanga an a George m te whakamahi i ng rautaki huhua, me te akiaki i a ia an, i taea e ia te whakatutuki i tna wero (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Ka kite koe i roto i tnei tauira ttahi tamaiti whakaaro hhonu, matatau hoki e whakaatu ana i tna rangatiratanga, ar, tna manawanui, tna hiringa, tna mia, tna ngkau kaha. E ngkaunui ana a George ki na ake pkenga, , e mia ana ia ki te whakaako i a ia an. Ka kitea i roto i a ia tna mana me tna mauri. He aumangea ia ki te whakatutuki i na wawata, , kua tau an tna wairua.

Tikanga whakaako: Te ara mahi Kore he pakeke hei auwaha i ng mahi a George. Ko t rtou mahi, he mtakitaki, he whakamana, he whakanui an hoki i na whakatutukitanga. He tohu tnei ki a George e whakapono ana rtou kia tutuki pai ia i na hiahia. Ka tohu tnei tauira:


ka ttari ng aromatawai i te hua o te tamaiti, mai i te wairua pai;

ko ng aromatawai ka whakamana i te kaha me te hiahia o te tamaiti;



Whakamana

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. E whakaatu ana tnei tauira ehara ko ng mahi ka mahia e ng pakeke anake ka whina i te tamaiti, ka taea tonu te tautoko i a ia mn ka ta noho ki te kite mn ka taea e ia te whakatutuki i na wawata ko ia anake. N tnei ka taea e George te whakatipu i na ake pkenga.

Te Ttaritanga

N g K k a n o o t e K a i h a n g a

Background

Ng Kkano o te Kaihanga is a christian, kaupapa Mori centre located in Titirangi, West Auckland. There are 18 children and 5 full-time and part-time staff .

The journe y

In early 2002 we participated in the National Early Childhood Learning and Assessment project (NECLA). In 2003 we were approached to work on the Kaupapa Mori Learning and Assessment Exemplar Project (KMLAE). We felt that the KMLAE project seemed to really fit our philosophy. It challenged us to see things through a Mori lens. This supported us to see children in a diff erent light and challenged us to ask, What are we on about? What is our philosophy? Why are we doing it? Have we achieved our purpose? Where is the proof?

Over time, our view of the child changed. We began to see the fern frond as a symbol for the child. The child, like the pikopiko, is initially tightly wound. Every branch of the pikopiko is part of the childs character and disposition. The child unfolds as s/he is nurtured, just as the pikopiko unfurls with growth. Just as the pikopiko is surrounded by the outer fronds of the fern, as the child unfolds we see her/him, not in isolation, but surrounded by the outer branches of whnau, community, whakapapa, and whakawhanaungatanga. This surrounding support needs to be particularly strong around some families.

Despite a number of staff changes and major developments, we have continued to refi ne our thinking and practices about teaching, learning, and assessment. Our enthusiasm for the project has grown as our confidence in our abilities to utilise assessment to support childrens learning has developed.

Issues emerging from our work

Whnau/whanaungatanga The whnau is the key to our framework development.

Whnau/child assessment The child is part of the whnau and the whnau is part of the child. One cannot be separated from the other. The child learns within the context of whnau, which is a real-life context. It is not a socially contrived environment such as the early childhood service. Learning occurs first in the whnau and it is the whnau that determines the learning that is valued. It does this sometimes in association with the early childhood centre, and sometimes not.

Assessment must acknowledge and make visible the relationship between whnau and child. Whnau do not merely contribute to the assessment of their children. They are central to it. We are now focusing on how this relationship can be reflected in practice in our assessment processes. This involves ongoing hui with whnau to wnanga what this means for whnau and educators.

Leadership and commitment An important factor in the success of this centre has been the teams commitment to providing the best possible learning opportunities for our children. Openness to new ideas and practices, and upskilling educators and whnau have been crucial to the development of our assessment understandings. Strong consistent leadership not only guides and supports the growth and development of the educators, but is crucial in maintaining enthusiasm and commitment for the project.

Assessment and the transition to school The primary school new entrant class has adopted the assessment model developed by Ng Kakano o te Kaihanga and has continued to map childrens learning journeys as they transition from the centre to the school. This two-way passage of information has provided important feedback to the centre on the effectiveness of our assessment processes in capturing and extending childrens learning. Kaimahi feel a sense of pride that our work is being acknowledged and is useful and meaningful in the primary school context.



Te reo Participating in the project has supported the reo development of educators. We began with kaimahi writing assessments in English and accessing the support of fluent speakers in the centre to translate into Mori. Over time kaimahi were encouraged to attempt to translate the stories themselves before accessing the support of others. Some kaimahi are now able to write assessments in Mori, accessing support from fluent speakers only when required. A marked improvement in te reo has occurred over a period of time.

Te ptau o te pikopiko We are now working on deepening our understandings of our framework, te ptau o te pikopiko, the frond of the fern. We feel very confident that this framework will provide us with a basis for our evolving ideas on teaching, learning, and assessment in a kaupapa Mori context. There is a growing sense of confidence in our abilities and understandings, and in the validity of our framework.

Mana Atua our go d/love

Rangimrie peacefulness/overall well-being Ohaohanga generosity Ngkau Mhaki soft natured Aroha love Whakaute respect

Mana w henua our place

Mia confi dence/competence Rangimrie peacefulness/overall well-being Kawenga taking responsibility Pukumahi hardworking/diligence Arahina leadership

Mana tangata our character

Mahi tahi co-operation/group endeavour Manaakitanga caring/nurturing/loving Hiringa determination/perseverance/persistence Mia confi dence/competence Manawaroa patience Ngkau Ppaku humility

Mana re o our communic ation

Whanaungatanga relationships/connectedness

Whakahoahoa friendliness

Mana ao tro a our learning

Hautut exploring/seeking Auahatanga creativity Whakakata humour

Ng Kk ano o te Kai hanga


He ktiro tino mia a Fatai. Mn e hiahia ana ia i ttahi mea, kore ia e nohopuku kia ea r an na wawata. I tr wiki, i te hiahia ia ki te piki i te arawhata, ka heke i te hekeheke pr i ng tamariki pakeke. Engari, he poto rawa na waewae, , kore e taea e ia te piki i te arawhata, n te mea, tata tonu ia ka whara. Heoi an, ka whai huarahi atu an a Fatai m te ta piki i te arawhata pngwerewere, , he tata ake tnei arawhata ki te papa. Ktahi te ihumanea, ko ia! Kei te whakaaro a Fatai me phea tna whakamataara i na ake hiahia, kore ia i te noho puku ki te au. He pai te kite i a ia e whakaako ana i tahi pkenga hu.

Fatai Aroha, 12 Mahuru

Ng hononga ki te tauparapara: Te ara mhiotanga Ka mauria atu a Fatai na whakaaro ki te piki arawhata me na ake kaha ki te kawe i aua mahi. Ahakoa tna manawanui, kore ia i taea te piki i te arawhata (Mhiotanga). Kei a Fatai ng pkenga ki te tutuki i na hiahia, engari, n tna potopoto, kore e taea ia e taea te piki i te arawhata. Ka wero tnei raruraru i tna hinengaro i a ia e rapu huarahi hei whakatutuki i tna hiahia (Mtauranga). Ka whai mramatanga a Fatai ki te whakamau i tna pae tata m te whakamahi i ng rautaki rerek, me na ake mhiotanga. N tna manawanui, me tna taikaha ka ako a Fatai ka taea e ia te whakatutuki i na wawata (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Kei tnei tauira ttahi tamaiti ka kitea hei rangatira m pp. Kei a ia ng pkenga o te rangatira, ar, te manawanui, te taikaha, te pukumahi, te mia, te ngkau titikaha, te t kaha, te mana, me te mauri.

Tikanga whakaako: Te ara mahi Tahuri atu te kaiako ki te whakanui i a Fatai m tna t kaha, tna pukumahi, tna mia me te hhonu o na whakaaro. Ka whakaaro an te kaiako ki te rai i a Fatai, t taea e ia te tutuki i na wawata. Ka whakarite te kaiako i tahi atu wheako mahi ki te whakawhnui i ng akoranga me ng pkenga o Fatai. Ka mau tonu a Fatai i tna mana, tna mauri me tna wairua hihiko.


Whakamana

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. E whakaatu ana tnei tauira, ehara ko ng mahi ka mahia e ng pakeke anake ka whina ki te tautoko i te mana o te tamaiti, engari ka taea tonu te akiaki i a ia ki te kimi he huarahi ko ia anake.

Te Ttaritanga

E kore e hekeheke te kakano rangatira 1

T E W H A T U



E rapu ana a Kiritopa i tahi huarahi hu hei hpara i tna ao. I tr wiki i tarai ia ki te heke i te hekeheke m runga i ttahi tneke. I tnei wiki kua whai mhiotanga ia ki te whakatuwhera i te kaha o te rma m ng khungahunga. Tuatahi, ka pana ia i te hiho poioi ki mua i te kaha, ka t ia ki runga i te hiho, , ka toro atu ki te whakatuwhera i te kaha! Mm noa iho ki a ia. E kore e mutu tku whaiwhai i a ia. Tino koi hoki te hinengaro o Kiritopa. I ng w katoa kei te kimi mahi ia hei whakaongaonga i tna r.

Ka puta a Kiritopa Kiritopa Aroha, 12 Hereturikk

Ng hononga ki te tauparapara: Te ara mhio Kua werohia te hinengaro o Kiritopa ki te kimi i ttahi huarahi ki te puta i te rma khungahunga. Kei a ia na ake mhiotanga ki te whakamahi i ng momo taputapu ki te whina ki te whakatutuki i te wero nei. E mtau ana ia ki na pkenga (Mhiotanga). I te mea kei te kati te kaha, ko t Kiritopa he whakamahi i na mhiotanga me ng taputapu kei a ia ki te whakatuwhera i te kaha (Mtauranga). Kua ako a Kiritopa kei a ia ng pkenga ki te mahi i ng mea katoa (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata E whakaatu ana a Kiritopa i ng huatanga o te rangatira kua takea mai i na tpuna. Kei tnei tauira e whakaatu mai ana i tna rangatiratanga, tna mana me tna mauri.

Tikanga whakaako: Te ara mahi Ka tautokona a Kiritopa ki te whakatutuki i tna whinga. Kore ia m te raweke taputapu. Ka whakanui ng pakeke i tna mana, i tna kaha whai rautaki kia mau ia ki tna whinga. Mtua mhio ng pakeke ki ng uauatanga o te whai i ng mahi a Kiritopa. Ka kitea i roto i tnei tauira:

kei te ngako o tnei aromatawai ko ng akoranga, ng tirohanga me ng mhiotanga ki te ao o Kiritopa;

ka mahia ng mahi aromatawai i ia r;

ko te ngako o te aromatawai, ko te ako;

ka ttari ng aromatawai i te hua o te tamaiti, mai te wairua pai;

ko ng aromatawai ka whakamana i te kaha me te hiahia o te tamaiti.


Kotahitanga:

E rua ng tukanga ki tnei whanga. Ko te whakatakoto me te tutu i tahi rautaki hei whakattina, hei whakahihiri, , hei whakaongaonga, -tinana, -wairua, -hinengaro an hoki i ng mokopuna. Kore he wehewehenga, kore he aukatinga. Kei a Kiritopa ng rawa katoa hei whakatutuki i na wawata.

Te Ttaritanga



M ng marama e ono kua kite au e tino rata ana a Zeo ki ng hiho. Ka kitea nuitia tnei i roto i ng mahi tkaro. I ng w o te moko, ka tkaro a Zeo rua ko Cruz ki ng poro hanga, , ko te mahi a Cruz he tuki i ng poro hanga whare ki te hiho. Kre a Zeo i rata ki ng mahi a Cruz, , ka whakatenatena ia kia tkaro ngtahi rua. I te hiahia a Zeo i te hiho i a Cruz ka krero ki atu ia, Me tohatoha koe Cruz, ka whki atu au ki a Whaea. Ka kore e aro i a Cruz.

Ka mutu, ka mahi ngtahi ia me Cruz ki te whina i a ia ki te hanga whare auaha, he taiapa me tahi huarahi an hoki ki na poro hanga. N tna whakatenatena, me tna ngkau mia ka whiwhi i a Zeo te hiho.

Zeo Rebecca, 4 Haratua

E kore e hekeheke te kakano rangatira 2


Ng hononga ki te tauparapara: Te ara mhiotanga Ka werohia te hinengaro o Zeo ki te tarai ki te whiwhi i te hiho mai i a Cruz. Ka whakamahia e ia na pkenga whakawhiti krero, whakatutuki kaupapa an hoki (Mhiotanga). I te mea kore a Cruz i aro ki a Zeo me na hiahia, ka whakamahia e Zeo i na rautaki katoa ki te whiwhi i te hiho. Ahakoa ng raru, ka tutuki pai tonu ia i tna wero (Mtauranga). I ako a Zeo mn ka mahi tahi ia me Cruz, ka tutuki pai rua hiahia (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Kei tnei tauira he tamaiti hhonu, matatau hoki e whakaatu mai ana i tna rangatiratanga, ar, te manawanui, te taikaha, te pukumahi, te mia, te ngkau titikaha, te t kaha, te mana me te mauri.

Tikanga whakaako: Te ara mahi Ko ng mahi a ng pakeke he mtakitaki i ng mahi a ng tamariki, he whakanui an hoki i o rua ekenga angit. Ka kitea i roto i tnei tauira:

kei te ngako o tnei aromatawai ko ng akoranga, ng tirohanga me ng mhiotanga ki te Ao, o te tamaiti;





Ng Hononga ki Te Whriki

Whakamana

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. E whakaatu ake tnei tauira, ehara ko ng mahi ka mahia e ng pakeke anake ka whina ki te tautoko i te mana o te tamaiti, engari ka taea tonu te akiaki i a ia ki te kimi he huarahi ko ia anake. N tnei, ka taea e Zeo te whakatipu i na ake pkenga ki te whakatutuki i tna wero.

Te Ttaritanga

P k w h a i Te K h a n g a R e o Kei te ora, kei te whakatipu te tamaiti kei waenganui i tna ake whnau

A child lives and grows within the context of a family or a community

Background

Twenty years ago we, as a community, as a whnau, were approached by a representative of the National Te Khanga Reo Trust to consider establishing a khanga reo for our babies, our tamariki, and our mokopuna. Right from the start, this service was never perceived of as being simply another early childhood service. We have always understood our khanga reo to be a vehicle, an opportunity for a community, a hap, to realise our dreams and aspirations. It was those who were regarded as the leaders in our community, our parents and grandparents, who gave the OK for the khanga reo to be established. But it was the young and mostly new parents who were given the task of germinating the seed and then nurturing it to ensure its healthy growth and fruition. Th at focus on achieving the dreams and aspirations of a people in an all-encompassing, holistic way has remained the driving force of our whnau at Pkwhai Te Khanga Reo.

The journe y

The journey forward from twenty years ago has been achieved by allowing the true richness of whnau to be a living, breathing reality on a twenty-four hour, seven-days-a-week basis. Th is journey has embraced the past, taken lessons from it and brought these lessons into the day-to-day life of not only the khanga reo, but also into the lives of the whnau. To achieve this we have taken the time and made the effort to reflect continuously on the good times, and on the bad, on our successes, and on our failures.

It is important to understand what whnau is really about when one is considering the gravity and the huge importance of our journey. For many the harakeke, the flax bush, has become the symbol of the whnau. In the midst of the harakeke is the rito, or baby shoot, the future of the flax bush. This rito is surrounded by a mass of individual yet strongly connected rau or flax leaves. The rito is nurtured and protected by the surrounding leaves as the whnau nurtures and protects its young. Every individual within a whnau has a contribution to make to the well-being of the whole.

Whnau is also a place where the concept of whngai is realised. Whngai is about nourishment and nurturing. Within the whnau, the physical, mental, emotional, social and spiritual welfare of the individual is nurtured, and with this nurturing the well-being of the whnau is ensured. The individual is nurtured and nourished according to their perceived and understood needs. The kaiwhngai, or those who provide the nurturing, endeavour to be responsive to these recognised needs.

Our v ie ws ab out ass essment

During our journey we realised that a key part of the process included a focus on refl ection, identifying needs that were evident and not so evident. Through this we learnt that we were in fact practitioners of assessment. With this insight, we as a whnau became involved with the Kei Tua o te Pae: Assessment for Learning: Early Childhood Exemplars Project, and then we developed an in-depth involvement with the Kaupapa Mori Assessment Exemplar Project. We draw on our strengths and learning to continue to build assessment processes that will help us to better meet the needs of our tamariki and mokopuna. We have slowly developed and allowed ourselves to evolve our unique assessment practice.



At the start of our journey with the kaupapa Mori assessment project, we thought that the workload of assessing and recording childrens mahi would be more of a chore and added work on top of our already busy daily work load. However once we were underway with the project our whakaaro changed.

A primary caregiver is assigned to each tamaiti in our khanga reo. This caregiver is the fi rst point of contact for mtua or whnau who want to know anything about their child when they are here at khanga reo. The childs mahi and learning is recorded in their profile book. Th rough this recording, we are the eyes and ears for the parents and the whnau.

After many years documenting childrens profiles, kaimahi recognise their own growth and learning about assessment, and about the process of documenting information about assessment. Th e profile books of our tamariki have become, therefore, an assessment tool for our learning as adults.

We continue to strive to provide our tamariki and our mokopuna with the best we can offer. Our practice and our assessment methodology therefore do not only represent our aspirations for our tamariki. They are also expressions of our growing understanding of ourselves and of our tamariki, and of the process of ako, or mutual learning and growth.

This has been a journey of learning, growth, and development for us all and it continues to be a journey that encompasses not only what happens on a day-to-day basis at khanga, but also of our lives and experiences in the wider community.

Pkw hai Te Khanga Re o

He prekareka ki a Maia te noho hei kaiwhina ki tna Whaea Paku i a ia e whakapaipai ana i te khanga. I ttahi r, he whiore rme ng kai, , i te w e kai ana te whnau, ka whakaaro a Maia ki te haere ki te tiro he aha ng mahi a Whaea Paku. I tana putanga atu i te khanga, ka kite ia i a Whaea Paku e tahitahi ana i te papa. Ka ptai atu ia, Kei te aha koe, Whaea? Ka whakautu a Whaea Paku, Kei te whakapaipai au i te khanga. k ake nei tua ka hoki atu ki te kinga. Ka k atu an a Maia, E matatau ana ahau ki tn momo mahi!

Ka hoatu a Whaea Paku i te purma nui, te purma iti me te hpara ki a Maia hei kohikohi i ng para. Ka tahitahi a Maia i raro i ng whriki, pr i a Whaea Paku. Ka ta haere a Maia kia papai rawa atu tna mahi. Ka oti, ka ptai atu an ki a Whaea Paku, Kua mutu taku mahi. Me aha au i nianei? Ka mihi a Whaea Paku ki a ia m tna pukumahi, ka kihi an hoki i a ia. Ka ptai atu a Whaea Paku ki a Maia mn e hiahia ana ia ki te muku i te tpu me ng peihana. Ka whakaae noa a Maia, ka tkina te ptara, ktahi ka haere ki te mahi i na mahi. Kei runga noa ia ki te mahi!

Te wa whakapaipai!

P O K E K A I P A G E 2 5T E W H A T U


Te Ttaritanga

Ng hononga ki te tauparapara: Te ara mhiotanga Ka kite i roto i tnei tauira i a Maia e thura ana ki ttahi mahi tauhu ki a ia. E mhio pai ana ia ka taea e ia te ako pkenga hu. I a ia e pukumahi ana, ka mrama ia me phea te whakamahi taputapu kia tutuki i a ia ng mahi. M te maumahara, me te whai haere i ng mahi a tahi atu, e taea ana a Maia te tutuki i na mahi. Mm noa iho te kite atu i tnei, n tna hiahia, me tna ptai atu, Me aha au i nianei? (Mhiotanga).

Ng huatanga o te tamaiti: Te ara tangata He ngkau pai t Maia, t taea e ia te whakaatu mai i tna manawanui ki te ako. N tnei, ka taea e ia te toko i tna mana motuhake, i tna mauri ki te whina ki te whakapaipai i te khanga. E whakaatu mai ana a Maia i te taumata ikeike o tna pukumahi, , ka hua mai te wairua pai i tna tutukinga i na mahi. Heoi an, ka kimi wero an ia.

Tikanga whakaako: Te ara mahi Ka kitea i roto i tnei tauira he w whakahirahira tnei m Maia i a ia e thura ana i tahi wheako hu. I te kitenga me te aronga atu o te kaiako ki nei mahi, kei roto k te tino kounga o na akoranga i a ia e whina ana ki te whakapai i te khanga. I waiho a Whaea Paku i a Maia ki te mahi i na mahi, , ka kite a Maia e whakapono ana rtou ki tna kaha ahakoa koin te w tuatahi ka mahia e ia i ng mahi. N ng krero whakahirahira a Whaea Pare ki a ia, ka pup tna mana me tna tirohanga ki a ia an. Ka kitea i roto i tnei tauira:

kei te ngako o tnei aromatawai ko ng akoranga, ng tirohanga me ng mhiotanga ki te Ao, o te tamaiti;






Whakamana

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. N tnei ka taea a Maia te whakatipu i na ake pkenga.

Pkw hai Te Khanga Re o


He maha ng w ka hkoikoi mtou ki te p, , ko ttahi whi papai rawa atu ko t mtou whare karakia. Ka whki atu a Whaea Kelly-Anne rua ko Whaea Paku ki ng tamariki kia maumahara kre e pai te hoihoi ki roto i te whare karakia. Ko ng mahi e whakaaetia ana e rua, ko te waiata me te wnanga noa iho. Ka krero ng tama e rua, a Beau rua ko Edward m te whakaahua o Ihu Karaiti i roto i te matapihi kei mua i te whare karakia.

Ko t Edward, He whakaahua kei runga r m te Lord of the Rings, n Whaea Paku Ka tohu atu a Edward, ka tahuri ia ki a Beau ki te kimi whakautu. Ko t Beau, E h Edward, ko pp Ihu Karaiti k tr. Ka tohu atu a Beau ki te matapihi me te urungi i a Edward ka k, Ar Edward, ko pp Ihu Karaiti! Ktahi a Edward ka whakahoki, Khore! Ko ia r te tangata mai Lord of the Rings, he karauna kei tna upoko. An! Titiro Beau.

Ka tohu atu a Edward ki te whakaahua. Ka whakapau kaha a Beau ki te whakamhio tika atu ki a Edward ko te tangata kei roto i te whakaahua ko Ihu Karaiti k. Ka tautohe rua, ka tohu atu ki ng whanga rerek o te whakaahua hei whakakiko i rua ake krero. Ka mutu, ka tahuri ki te kaiako me te k kua riro mna hei whakatau ko wai kei te tika, , ko wai kei te h. Ka k atu te kaiako, ko Beau i te tika. Heoi an, ka ta whakamrama atu ia ki a Edward, ehara i te mea i h katoa na krero, n te mea, he rite te whakaahua o Ihu Karaiti ki ttahi o ng tangata i roto i Lord of the Rings. Ka harikoa rua ki tn whakatau. Ka haere tonu ng krero, , ka k a Beau ka haere ia ki te whare karakia i te taha o tna whnau. Ka k atu hoki a Edward i hokona atu e tna Whaea i te whakaaturanga Lord of the Rings hei mtakitaki mna.

Kei te hikoi matou ki te Whare Karakia!

T E W H A T U


Te Ttaritanga

Ng hononga ki te tauparapara: Te ara mhiotanga E ngkaunui ana te khanga reo ki rtou haerenga ki te whare karakia. Mhio pai ana ng tamariki he whi ahumairangi ki te hapori whnui (Mhiotanga). Ka puta mai te wairua tohe ki roto i a Beau rua ko Edward i a rua e tautohe ana m te whakaahua. Ka mutu, ka rapu whakaaro an rua ki te kimi i ttahi atu hei whakatau ko wai i te tika (Mtauranga). Ka huri ng tokorua ki te kimi tautoko mai i te kaiako. Ka tautoko te kaiako i a rua tahi, ahakoa ko wai i te tika. N tnei mahi, kua whai akoranga hu, mhiotanga hu, tirohanga hu an hoki rua.

Ng huatanga o te tamaiti: Te ara tangata E whakaatu mai ana tnei tauira i te mana o Beau rua ko Edward. E kitea tonu tnei mana ki t rua kaha ki te whakaputa i rua ake whakaaro. Ka puta mai t rua mauri, mia, kaha an hoki i rua mahi ki te whai mramatanga. Ka tau pai rua wairua ki te whakatau a te kaiako.

Tikanga whakaako: Te ara mahi He whanga matua t te pakeke i roto i tnei tauira. Kua uru atu a Whaea Paku ki te tautoko i ng whakaaro o Beau rua ko Edward. Ka taea e ia te whakatutuki i tnei kaupapa i runga i te rangimrie. E whakaatu ana tnei aromatawai i te hirahiratanga o te whakawhanaungatanga, , e whngai atu ana i ng tamariki ki te rongopai, te kaha, te thonotanga ki te ao whnui me te whakanui an hoki i rua mana. Ka kitea i roto i tnei tauira:

Ko ng aromatawai ka whakamana i te kaha me te hiahia o te tamaiti;

Ka whakaritea ng aromatawai i ng akoranga mutunga kore o te tamaiti;

Ka whakakaha ng aromatawai i te Moritanga o te tamaiti.


Kotahitanga

E rua ng tukanga ki tnei whanga. Ko te haerenga o ng tamariki ki te whare karakia, , ko te whakatakoto me te tutu i tahi rautaki hei whakattina, hei whakahihiri, , hei whakaongaonga -tinana, -wairua, -hinengaro an hoki i ng mokopuna. Kore he wehewehenga, kore he aukatinga. E whakaatu ana tnei tauira ng mahi kua whakatauhia m te pakeke, ar, te whakatenatena me te tautoko i te tamaiti ki te whakanui i tahi atu, i a ia an hoki.

Ma n a Ta m a r i k i Te K h a n g a R e o m e Te Ku r a K au p ap a M o r i

Our journe y in the kaupapa Mori learning and assessmentexemplar de velopment proje ct Mana Tamariki was established in late 1989 to help satisfy the growing demand within our community for khanga reo. In 1990 we became the sixth khanga reo in Palmerston North. Although Palmerston North is an educational centre, it is not unfortunately a Mori cultural hub and there are very few native Mori speakers living in the area. Ironically, it is the scarcity of Mori culture and language in the district that has provided the environment that has allowed Mana Tamariki to develop and fl ourish.

Mana Tamariki embraced the goals of the National Khanga Reo Trust, which give primacy to Mori language and culture. Our declared objectives illuminate our core values. We aim to uphold the concept of Mana Tamariki, which is defined as childrens status, empowerment of children, and young peoples authority. It places the children as the central focus of all activities in each learning environment.

Childrens status means that children will be imbued with knowledge and skills appropriate to their level of development.

Empowerment of children means that children will develop to their full potential.

Young peoples authority means that Mana Tamariki will actively involve young people in the implementation of these objectives and encourage their participation in decision-making.

We have a holistic view of human development, recognising that cultural, physical, and emotional well-being are as essential as intellectual and creative development.

We promote and uphold an indigenous Mori spiritual dimension.

We recognise the right of Mori with special needs to their ancestral language and culture, and we commit to provide for them.

We aim to develop the students confidence, creativity, self-esteem, pride in being Mori, and a love of learning.

We aspire to standards of excellence for each learning environment and each individual student.

In recognition of the Treaty of Waitangi, tino rangatiratanga, Mori self-determination is a core element of our organisation.

We aspire to engage with Mori families to focus on the learning, growth, and development of their children.

Child and whnau-centred learning in our environment provides a framework that upholds tino rangatiratanga.

In 1995, we opened our kura kaupapa Mori, a total immersion Mori language school. Our kura kaupapa Mori now also includes a whare kura, a secondary school section.

Our journey in the Kaupapa Mori Learning and Assessment Exemplar Development Project began in 2003 when Te Khanga Reo o Mana Tamariki agreed to participate. We had already begun a developmental journey exploring assessment through the learning stories approach. It would be fair to say that we had a rocky start and the project really set us in motion. Th e major impact was that involvement in the project provided Mana Tamariki with a forum where we could discuss our efforts with everyone else in the project. Drawing upon the views of others at hui allowed us to consider the theories that were constantly emerging.



Our first narratives strictly followed the learning stories approach. There were no photos. Th e stories were recorded on one A4 size page of documentation. They were linked to the learning dispositions as described in the learning stories approach. The learning dispositions were, in turn, linked to Te Whriki. Despite this, our stories seemed dry and uninspiring, and often focused on the childrens developmental stages of learning rather than on the learning that was taking place. This was a stage in the development of our understanding. We continued to share our learning with whnau at monthly meetings. Parents listened and contributed but they too were trying to understand the processes that staff were following. At this point we did not feel competent and this impacted on our confidence in articulating our understanding of the process.

Not long after we joined the project we purchased a digital camera. The project gave us some assistance to do this and also provided us with our first USB key. The addition of a digital camera launched the staff into a new aspect of professional development technological advancement. Not only did we add digital documentation to our stories but we also learned about downloading photographs. We trialled different digital filing systems. We printed directly to a photocopier and we maximised our use of the USB key.

As we were getting our heads around the technology, we were also becoming more familiar with the learning stories approach and with formative assessment. We were concurrently trying to align our analysis of the learning that was taking place with a Mori world view. To do this we trialled several systems of analysis or frameworks created from Te Aho Matua, the philosophical document that guides Kura Kaupapa Mori. We also uphold this philosophy in our khanga reo. Initially we maintained a dual focus on the learning dispositions that link to Te Whriki, along with Te Aho Matua. It was then that we moved to recording our learning stories on A3-size paper. In this format they lent themselves more easily to the collective approach to assessment that suited the Mana Tamariki whnau. More people could group around a story to discuss it and that meant whnau could bounce ideas off each other in a way conducive to our way of functioning.

We now have a quite a file building up evidence of the extensive trials and adaptations we have undertaken. We hope it will continue to expand because that will mean we are still learning and striving to improve. We have learned that we cannot master assessment. As with a Mori world view, the process is continually emerging and our understanding is constantly evolving. The realisation that each learning story fulfils numerous purposes has astounded us. One story becomes an assessment of learning and teaching for all, a language resource, a documentation of history, a planning tool, a report, a piece of evidence for external agencies and the list goes on.

Currently we produce our stories in A3 format with colour pictures. We adorn the walls of the khanga with documentation in an attempt to invite the childrens reactions and responses as well as adults. We store the documentation in A3 clearfiles so that the whnau, including children, can revisit the stories as they choose. External feedback about the way we document the stories is mostly positive. However, we still feel that we have a long way to go. Im not sure if it is a route we are travelling or a circular path that we keep traversing, deepening our understanding with every round. We look forward to continuing the journey and further developing our theories and ideas about how we can better understand the way in which children learn and grow.

Te Khanga Re o o Mana Tamari k i


Ko Jalen te tuakana o Devon. N te tmatanga o Devon i te khanga reo ka kite mtou i ttahi huatanga rerek i roto i a Jalen.

Tn r koe Jalen. N te ata nei ka mharo au ki a koe e whakaatu ana i t aroha ki t teina, ki a Devon. I noho koe i tna taha m ttahi w roa. I te w i tmata a Devon ki te heke haere ki raro, nu an a ia i hiki ake kia pai an ai tana noho.

Ng hua i puta

Te manaaki me te atawhai a te tuakana.

Te rongo a te teina i te aroha o tna tuakana.

Te pae tata

Kia whai whi a Jalen rua ko Devon ki te noho ngtahi, ki te tkaro ngtahi i ia r.

Te pae tawhiti

Kia whia tonuhia tnei krero e ng kaiwhakaako m te tuhituhi, m ng whakaahua me ng krero.

Te aroha o te tuakana

Tn koe i tautoko i t teina i tnei ata. N Whaea Miria, Pout-te-rangi

T E W H A T U


Te Ttaritanga

Ng hononga ki te tauparapara: Te ara mhio E whakaatu tika ana tnei tauira i te mhiotanga kua mau mai e Jalen ki te khanga reo. Mrama pai ia ki te hhonutanga o te whanaungatanga, ki tna tranga me ng mahi o te tuakana (Mhiotanga). He whakatinanatanga tnei i te whakatauk, Ka h mai te teina, m te tuakana e whakatika, ka h mai te tuakana, m te teina e rahi. Kei reira te teina ki te whakaako i ng tini whanga o te ngkau mhaki me te whai whakaaro ki tahi atu (Mtauranga). Mrama te kite atu i tnei i roto i ng mahi a Jalen i a ia e tauawhi ana i tana teina kia heke iho ia i te rua onep ki te tkaro ngtahi ki na hoa. He whinga nui ki ng mhiotanga a Jalen kua tau pai tana teina (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Ka whakaatu tnei tauira i ng huatanga o te aroha mutunga kore o te tuakana me te teina. E whakaatu an i te rahi, te manaaki, te tiaki, ar, ng huatanga o te whanaungatanga, me te mea an hoki he poipoi an a Jaylen i te mana me te mauri o tana teina. N tnei, ka whai mana an hoki ia. Ka kite ia i tna tranga i tnei w (m nianei), tna taumata (hei tuakana), tna tranga an i waenga i a ia me tana teina, me te whi (te rua onep). N tna taha wairua, ka taea e ia te kawe i na mahi hei tuakana kia tutuki.

Tikanga whakaako: Te ara mahi Kei roto i tnei tauira te aroha i waenganui i te tuakana ki te teina. Hngai p ana te aromatawai a Whaea Miria ki te kaha o Jalen ki te manaaki i tna teina. He tauira pai tnei e whakaatu ake i te whakapono o Whaea Miria ki ng pkenga o Jalen. Ko ng whakaritenga kei te haere ake ka arotahi ki te whakapakari i ng here i waenganui i a Jalen me tana teina m te whakawtea i ttahi w, i ia r kia noho ngtahi rua. Ka kitea i roto i tnei tauira:


ko ng mahi aromatawai e wahap ana i ng kaupapa me ng mtauranga o te ako;



Whakamana

Ko te whakatipu i te mana o te mokopuna te tino taumata hei whainga m ttou. Ko ttahi o ng whinga o Te Khanga Reo o Mana Tamariki kia noho ko te tamaiti hei p matua m ng kaupapa a te khanga reo, ar, ko ng ngohe i ia akoranga e kiia nei te arokapa a te tamaiti, te tuku mana ki te tamaiti me te rangatiratanga o te tamaiti. E hngai ana tnei ki te mtpono o te whakamana kei roto i Te Whriki.



N te ata nei ka ptai mai a Whaea Brenda, Ko wai kei te hiahia ki te t i ttahi hua Mori? Tere tonu te whakautu a Maia, Ko au, ko au! Mku e t.

Ko tnei ttahi tohu Mori, n? te ptai a Whaea Brenda ki a Maia.

e, he tohu Mori tn, te whakautu a Maia.

Ktahi a Whaea Brenda ka mea, Tn, tngia mai he hua Pkeh.

Anei te hua Pkeh i tngia e Maia.

He koru an? t Whaea Brenda.

e, he rite tonu te Mori me te Pkeh engari he nui atu te Pkeh, t Maia ki a Whaea Brenda.

He nui atu?

e, he maha ng mea Pkeh kei ng whi katoa o te tone.

Ka hipa te wiki kotahi, , i te papa tkaro, ka noho a Maia rua ko Whaea Brenda ki te krero m te hua o te papa tkaro.

He papa tkaro Mori tnei, Maia? te ptai a Whaea Brenda.

Ka roa a Maia e whakaaro ana ktahi ia ka mea, He Mori, he Pkeh hoki.

Ko hea whanga he Mori, ko hea whanga he Pkeh? te ptai a Whaea Brenda.

Koia! He koru, he Mori, t Maia.

Ka ptai an a Whaea Brenda ki a Maia, N reira, he papa tkaro Mori tnei? Ka whakaaro an a Maia ktahi a ia ka mea, He Mori mehemea ka mahi Mori ng tngata. Ki te haere mai taku mm ki konei ka Mori te papa tkaro. Ko na mahi he Mori n reira ka huri tnei hei whi Mori.

He Maori ranei tenei?

Ng hua i puta

Kua hhonu ake te mhio o te kaiwhakaako ka phea te tamaiti ki te waihanga ari e p ana ki te tuakiri me te ahurea.

Te pae tata

Kia haere tonu tnei momo rangahau.

Te pae tawhiti

Kia ttarihia ng ari o ng tamariki hei hpai i te noho ki roto i te reo Mori me ng tikanga Mori.

T E W H A T U


Te Ttaritanga

Ng hononga ki te tauparapara: Te ara mhiotanga Tiro kau atu tnei tauira ki a Maia me na ake mramatanga ki te ao Mori me te ao Pkeh. I tukuna te tono ki a ia kia t i ttahi pikitia Mori, , ka t ia i ttahi koru. N tnei, ka whakaatu mai a Maia i na mhiotanga ki te mana o ng tohu Mori, kia hua na ake whakaaro (Mhiotanga). He maha ng ptai ka tukuna atu ki a Maia puta noa i tnei tauira. Ka wero tnei i na whakaaro, i te mea, ka tukuna an te tono ki a ia ki te t i ttahi hua Pkeh, , ka t tonu ia i ttahi koru me ng rerektanga pakupaku. n nei ki tnei tauira, ka ptai atu ki a Maia mn he whi Pkeh, Mori rnei te papa tkaro. muri i tna wnanga ake i te kaupapa nei, ka whakatau ia ka Mori te whi nei mn he tngata Mori kei reira e mahi ana i ng mahi Mori, pr ki tna mm (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata Kua mia ake a Maia ki te tuku -tinana, -waha hoki i na whakaaro. Kei reira tna mauri i a ia e rapu haere ana i ng whakautu ki ng ptai kua ptaihia ki a ia. N tnei tauira, ka hei a Maia te tuku ari ki tna ao Mori. Hihiri ana te pmanawatanga a Maia, , ka whakamana tna ao i tna ake mana, tna waiora me tna wairua hoki.

Tikanga whakaako: Te ara mahi Ka tuku a Whaea Brenda i ng ptai maha kia mhio ai ia me phea te whiriwhiri o Maia i ng rerektanga ki waenga i te ao Mori me te ao Pkeh. I tukuna atu ia i a Maia kia rapu i na ake whakautu. Whakaute atu a Whaea Brenda i ng whakautu a Maia. N te aronga atu o Whaea Brenda ki tahi ptai hua rite, engari ki horopaki k, ka taea e ia te arotake i te hhonutanga o ng whakaaro a Maia. Ko ia r te hua o tnei tauira, ko te whakatau i ng tini wheako i waho atu o te khanga. E whakaatu ana an hoki i ng akoranga e hono ana i ng horopaki ahurea rerek. Ka kitea i roto i tnei tauira:

kei te ngako o tnei aromatawai ko ng akoranga, ng tirohanga me ng mhiotanga ki te ao o te tamaiti;

ko tnei aromatawai, te mahi whai mramatanga me te aro ki ng akoranga o te tamaiti i te horopaki Mori;

kei te tamaiti te mana ki te t Mori mai;

me arotake ng mahi whakaako kia kite ai ng hua i roto i te ao Mori.


Whakamana

I roto i tnei tauira, ko ng mahi whakawhiti krero i waenganui i te kaiako me te tamaiti i whakaohooho i a ia. Mn ka whakaatu te pakeke i tna tino hiahia me tna aronui ki te ako, ka heke r huatanga ki te tamaiti.



Te paraoa rewena

Ng hua i puta

Te hono ki ng mtua tpuna.

Te manaaki.

Te koha.

Te harakoa.

Te pae tata

Kia tunu paroa an ng tamariki.

Te pae tawhiti

Kia whnui atu ng wheako taka kai.

Kei te tunu paroa ng tamariki. M te pani i ng paepae ki te pata kia kore ai te paroa e piri ki te paepae.

Kua ruia te paroa puehu ki runga i te tpu m te htari. kuanei ka tmata ng tamariki ki te pokepoke.

M rau ringa e oti ai.

Kua mutu te pokepoke. Kua tata ki te rnui. Kua tahuri ng tamariki ki te whakapaipai i te wharekai.

Me kaua te toenga o te hi e maka atu. Ka tiakina kia ora pai ai hei hanga paroa an ttahi atu w.

Kua taha te kotahi haora me te haurua, , kua rewa te paroa. Ka rau atu ki te umu kia maoa.

Ka tangohia te paroa i te umu, ka rere te kkara ki ng tpito katoa o te whare. Ka tapahia kia tuari ki te whnau.

Anei t ttau e P, te krero a Korakotaiwaha.

Anei te paroa n mtou i tunu, te krero a Taarewa-i-te-rangi ki tna pp.


Te Ttaritanga

Ng hononga ki te tauparapara: Te ara mhiotanga E whakaatu mai ana tnei tauira i ttahi wheako whakaako i waenganui i ng tamariki me ng kaiako ki te mahi ngtahi. He mhiotanga t ng tamariki ki ng mea ka taea e rtou te mahi, me ng mahi kore hoki e taea e rtou (Mhiotanga). Puta noa i tnei hkaitanga ka whakaatu mai ng tamariki i w rtou pkenga ki te mahi ngtahi, te arotahi i ng takinga, te whakaaro i ng mahi an hoki (Mtauranga). Ka tmata ng akoranga i te w ka mahi ngtahi rtou katoa ki te poke paroa. Mai tn, ko te whakapai i te wharekai, , ko te kai i ng paroa. Koinei ng takinga katoa (Mramatanga).

Ng huatanga o te tamaiti: Te ara tangata E whakaatu mai tnei tauira i te mahi ngtahi o ng tamariki me ng kaiako. Ka whakahaerehia tnei tuhuatanga ki te whakapakari i te tuakiri o ng mahi a te hapori, te whanaungatanga hoki. Ka whai mana te mauri o ia rp n te piki angit o tn, o tn, , ka whai mana, ka piki an te waiora o ia tamaiti.

Tikanga whakaako: Te ara mahi Ko te ukiuki ttahi hua ka puta mai i tnei tauira m ng tamariki. He hononga kei roto hoki e here ana i te khanga, te kinga, te marae me te ao whnui. Ka whakapakari tnei wheako i ng hiahia me ng mahi e mhio pai ana ki ng tamariki. Ka tautoko ng kaiako i ng tamariki i te w poke paroa, engari, kei ng tamariki te mana whakapaipai i te wharekai. N tnei, e pono ana ng pakeke ki te kaha o ng tamariki ki te kawe i rtou ake akoranga. Ko te piringa o te korua ki tnei kaupapa ko te herenga o ng mokopuna ki ng tpuna. He tauira pai tnei e whakaatu mai ana i te mahi aromatawai i ng mhiotanga a ng tamariki ki roto i ng horopaki ngahau. Ar:

kei te ngako o tnei aromatawai ko ng akoranga, ng tirohanga me ng mhiotanga ki te ao, o te tamaiti;



he mea nui ng mahi aromatawai i roto i ng whi ako khungahunga, i roto i te wahap o ng tikanga me ng mhiotanga ki ng mahi ako;

ko ng mahi aromatawai, ko te whakatakoto whinga m ng akoranga o ng tamariki.


Kotahitanga

E rua ng tukanga ki tnei whanga. Ko te whakatakoto mahere hei poke paroa, , ko ng mahi poke paroa hei akoranga hu. Ko tahi atu ko te tautuhi i ng rautaki hei whakakoi, whakakaha, whakatoitoi -tinana, -hinengaro, -wairua, -waiora an hoki i te tamaiti.

Te K h a n g a R e o o N g K u a k a

Background

Te Khanga Reo o Ng Kuaka derives its name from discussions held with the universitys Mori Department in 1989. In previous years there had been a Mori student group called Ng Kuaka Marangaranga. They called themselves this because of the way students, like the kuaka or godwit, come to feed, in this case on knowledge, and then leave on their journey. The name was appropriate for the khanga reo because like their namesakes, the tamariki come to khanga, feed and grow on the knowledge within, and then continue on their journey. Like the kuaka, they keep returning, bringing with them their teina, akuanei pea, a rtou mokopuna.

The journe y

The journey for te whnau o Te Khanga Reo o Ng Kuaka has been a practical one that continues to move and shape itself. Our journey has taken an uncharted path with no organised order or prescribed map. Rather, a layering of collective wisdom and interactions have worked as a process through which we have explored ta matou reo me ona tikanga through kaupapa Mori assessment. Te whnau o Te Khanga o Ng Kuaka is pan-tribal and sits under the umbrella of Tainui. Th e ethos of our whnau is driven by the desire and the determination to educate and manaaki our tamariki within te ao Mori. Without realising the framework that would later emerge, and the connection to our whnau within a pan-tribal setting, we would discover how an idea can create a context with the potential to nurture the importance of whakapapa for every member within the whnau.

Our v ie ws on ass essment

We began our journey with the invitation into the unknown, to participate in the Kaupapa Mori Learning and Assessment Exemplar Project. Initially we had no clear vision for a framework for our work. However, by asking ourselves a range of questions, our ideas began to gather momentum and energy, and opened unlimited possibilities. Moving between the unknown to moments of clarity, we found ourselves exploring our own understanding of assessment. We discussed current forms of assessments that staff had found useful. We wondered what our participation would look like, asking ourselves what we wanted to gain from this project, how it might support our whnau, and what it would look like in practice.

Exploring culturally preferred assessment tools offered multiple entries from which whnau could work in terms of teaching and learning. The prior knowledge of the whnau and the knowledge of the children could be integrated so that together they were able to become a community of collective learners.

Exploring the notion of whakapapa illuminated for us that whakapapa is far more than a connection to people through genealogy. Equally important is that childrens learning connects with their experiences, knowledge, skills, and attributes. In an assessment framework whakapapa is where past learning connects to learning in the present, which continues to grow and evolve into the future. Whakapapa is not bound by time or place. In this view, learning is life long and assessment does not necessarily focus on a single episode in the childs life. Instead it views the childs experiences holistically. The role of assessment within this framework is to enhance the ira tangata of the child through the lens of a philosophical and pedagogical construct that is kaupapa Mori.

Strengthening the connection between whakapapa and assessment is the role of whanaungatanga. Te Whnau o Ng Kuaka acknowledges that everyone in the community has a valued contribution to make to the lives of the tamariki. The community is whanaungatanga.


T E

Te Khanga Re o o Ng Kuak a

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Ko Tainui te waka. Ko Waihou me

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