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T E W H A T U P O K E K A I P A G E 1
pokeka te wha tu
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
TE
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AT
U P
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UP
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A M
AO
RI A
SS
ES
SM
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OR
LEA
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ING
EA
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ILDH
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D E
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MP
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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
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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
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pokeka te wha tu
2
3
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
11 11
17
23
29
37
45
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T E W H A T U P O K E K A I P A G E 2
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.
Wah
anga
Tua
tahi
-
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
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T E W H A T U P O K E K A I P A G E 4
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.
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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.
T E W H A T U P O K E K A I P A G E 5
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TeTan ta
Ta
ataaa
T E W H A T U P O K E K A I P A G E 6
Te hononga k i ng atua me te rokohanga o te ao
Te Ira Atua
Ira ga
TeTeTeTeTeT
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
e TaTaanng
Te Ira maiti
atatatattaa Te hononga
-whak ap ap a nei k i ng mtua
Te hononga k i ng t puna
kua riro atu k i te p
TTaaT mmm
aa u k ik i
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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GGGGGG
T U P O K E K A
ai hei mahi ngakoha at
rop aktpono Mor
WHNAU
MANA NO
I P A G E 7
NA
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.
Te anga ho i i nga horopak i g mahi ako Ko ng m i me ng aroro o
Te Whriki ka whakahiato i ng anga horopaki ako.mtpono Mori m
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T E W H A T U P O K E K A I P A G E 8
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 9
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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.
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T E W H A T U P O K E K A I P A G E 1 1
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
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T E W H A T U P O K E K A I P A G E 1 2
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
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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
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T E W H A T U P O K E K A I P A G E 1 4
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
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B est of B oth Worlds
P O K E K A I P A G E 1 5
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
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T E W H A T U P O K E K A I P A G E 1 6
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:
me arotake ng mahi whakaako kia kite ai ng hua i roto i te ao
Mori;
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;
ka mahia ng mahi aromatawai i ia r.
He hononga ki Te Whriki
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
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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.
T E W H A T U P O K E K A I P A G E 1 7
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T E W H A T U P O K E K A I P A G E 1 8
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
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Ng Kk ano o te Kai hanga
P O K E K A I P A G E 1 9
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.
He hononga ki Te Whriki
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
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T E W H A T U P O K E K A I P A G E 2 0
Ng Kk ano o te Kai hanga
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.
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. Kei a Kiritopa ng rawa katoa hei
whakatutuki i na wawata.
Te Ttaritanga
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T E W H A T U P O K E K A I P A G E 2 1
Ng Kk ano o te Kai hanga
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
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T E W H A T U P O K E K A I P A G E 2 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;
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.
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
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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.
T E W H A T U P O K E K A I P A G E 2 3
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T E W H A T U P O K E K A I P A G E 2 4
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.
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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
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T E W H A T U P O K E K A I P A G E 2 6
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;
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.
He hononga ki Te Whriki
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.
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Pkw hai Te Khanga Re o
P O K E K A I P A G E 2 7
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
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T E W H A T U P O K E K A I P A G E 2 8
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.
He hononga ki Te Whriki
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.
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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.
T E W H A T U P O K E K A I P A G E 2 9
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T E W H A T U P O K E K A I P A G E 3 0
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.
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Te Khanga Re o o Mana Tamari k i
P O K E K A I P A G E 3 1
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
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T E W H A T U P O K E K A I P A G E 3 2
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:
me arotake ng mahi whakaako kia kite ai ng hua i roto i te ao
Mori;
ko ng mahi aromatawai e wahap ana i ng kaupapa me ng mtauranga o
te ako;
ka mahia ng mahi aromatawai i ia r.
He hononga ki Te Whriki
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.
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Te Khanga Re o o Mana Tamari k i
P O K E K A I P A G E 3 3
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
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T E W H A T U P O K E K A I P A G E 3 4
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.
He hononga ki Te Whriki
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.
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Te Khanga Re o o Mana Tamari k i
T E W H A T U P O K E K A I P A G E 3 5
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.
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T E W H A T U P O K E K A I P A G E 3 6
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;
me arotake ng mahi whakaako kia kite ai ng hua i roto i te ao
Mori;
ka mahia ng mahi aromatawai i ia r;
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.
He hononga ki Te Whriki
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.
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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 W H A T U P O K E K A I P A G E 3 7
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T E
Te Khanga Re o o Ng Kuak a
Marutuahu Skipper
Ko Tainui te waka. Ko Waihou me
hinem