Snowy Mountains

Te Aho Matua o ngā Kura Kaupapa Māori

1. TE IRA TANGATA
Ahakoa iti
He iti mapihi pounamu
He kakano i ruia mai i Rangiätea
E kore ia e ngaro


Kia marama rawa te hunga whakaako ki te ahua o te tangata, katahi ano ka taea te hanga kaupapa whakaako mo te hunga tamariki.
1.1 No ngä Rangi Tuhaha te wairua o te tangata. I tona whakairatanga ka hono te wairua me te tinana o te tangata. I tera wa tonu ka tau tona mauri, tona tapu, tona wehi, tona iho matua, tona mana, tona ihi, tona whatumanawa, tona hinengaro, tona auahatanga, tona ngakau, tona pumanawa. Na ka tupu ngatahi te wairua me te tinana i roto i te kopu o te whaea, whänau noa.
1.2 Tino motuhake enei ahuatanga katoa. Ko tenei hoki te kakano i ruia mai i Rangiätea. E kore ia e ngaro. Engari, ko ta ngä matua, ko ta te whänau, ko ta te kura hoki, he mea awhi, he mea whangai, he mea whakaako i te tamaiti kia tupu ora ai tona katoa i roto, i te tika me te maungarongo.
1.3 Kia pakeke te tangata, kei a ia ano ana tikanga, mana ano e whakatau ko tewhea te huarahi e hiahia ana ia ki te whai, otira e tika ana mona. Heoi ano, ahakoa iti ahakoa rahi kei a ia tenei. Engari, mehemea i tipu ora tona katoa, e kore ia e paheke ki te he.
1.4 Ko te ngakau te mata me te kuaha o te wairua. Otira, ko te whiu o te kupu, ko te wero, ko te riri, ko te aroha, ko te humarire, me enei ahuatanga katoa he mea kuhu ki te ngakau titi tonu ki te wairua. Koia nei te timatanga o te korero ‘kia ngakau mahaki’.
Ma tenei hoki ka tika te korero ‘He oranga ngakau he pikinga waiora’.
1.5 He tapu te tangata ahakoa ko wai. Kohungahunga mai, tamariki mai, taipakeke mai, kaumatua mai, he tapu katoa. Kia kaua te hunga o ngä Kura Kaupapa Mäori e tukino, e whakaiti, e whaka-parahako i te tangata, e mahi puhaehae ranei ki etahi atu. Kia ngakau mahaki ratou ki a ratou, ki te iwi whanui, ki a Tauiwi hoki.
1.6 He tapu to te wahine he tapu ano to te tane. Kia kaua tetahi e whakaiti i tetahi. Engari kia whakanui tetahi i tetahi i runga i te mohio ma te mahi ngatahi a te wahine me te tane e tupu ora ai ngä tamariki me te iwi hoki. Kotiro, he mokopuna koe na Hinetitama Waiwai ana ngä karu te tirohanga atu.
1.7 He tapu te tinana o te tangata. No reira he mahi nui tera, ko te whakaako i te tamaiti ki ngä ahuatanga whakapakari i tona tinana, kia tupu ai tona hauora. Kia mohio te hunga tamariki ki ngä kai pai, ki ngä kai kino. Kia mohio hoki ki te painga o te korikori tinana, o te mirimiri tinana, o ngä rongoa a Tane Whakapiripiri. Kia kaua ia e tukino i tona tinana i te tinana hoki o tetahi atu.


2. TE REO
Toku reo, toku ohooho
Toku reo, toku mapihi maurea
Toku reo, toku whakakai marihi

2.1 He tapu ngä reo katoa. No reira, me whai koha te hunga o ngä Kura Kaupapa Mäori ki ngä reo katoa.
2.2 Mo ngä tamariki, kia rua ngä reo. Ko te reo o ngä matua tupuna tuatahi, ko te reo o tauiwi tuarua. Kia orite te pakari o ia reo, kia tu tangata ai ngä tamariki i roto i te ao Mäori, i roto hoki i te ao o Tauiwi.
2.3 He taonga te reo Mäori i roto i te Tiriti o Waitangi, he reo tuturu hoki i roto i te Ture mo te Reo. Engari kahore he painga o te Tiriti, o te Ture ranei, mehemea kahore te reo i roto i te whatumanawa, i roto i te ngakau, i roto hoki i te mangai o te iwi Mäori.
2.4 I runga i tenei whakaaro, kia tere pakari ai te reo o ngä tamariki, me whakahaere ngä mahi katoa o te kura i roto i te reo Mäori. Tae atu ki te hunga kuhu mai ki roto i te kura, me korero Mäori katoa, i ngä wa katoa.
2.5 Ano te wa e tika ana mo te whakauru i te reo o Tauiwi ki roto i ngä mahi a ngä tamariki. Waiho tenei ma ngä pouako (ma ia whänau)1 e whakatau. Ko te mea nui ke kia noho wehe ngä reo e rua. He wahi ke mo te whakaako, he tangata ke hei whangai i te reo o Tauiwi ki ngä tamariki. Ano, ko te mea nui, kia noho rumaki te reo, kia kaua e korero mawhitiwhiti mai i tetahi reo ki tetahi reo.

2.6 E tika ana, ma te hunga tino mohio ki te reo Mäori, ki te ao Mäori hoki, e arahi ngä tamariki i roto i a ratou mahi. Engari kia tika ano te ngakau me te wairua o tēnei hunga, me whakapono hoki ki te kaupapa whanui o ngä Kura Kaupapa Mäori. Heoi ano, me whai aroha tonu te hunga o te kura ki a ratou kaore ano kia tino pakari te reo. Mehemea he tangata tautoko i te kaupapa, awhinatia. Mehemea e tino ngakau nui ana ki te reo, a tona wa ka mau.


3. NGÄ IWI
Te piko o te mahuri
Tera te tupu o te rakau

3.1 Mo te nuinga o ngä tamariki, tokomaha ngä iwi. Tera pea mo etahi, kotahi te iwi. Ko te mea nui kia mohio ngä tamariki ki o ratou ake iwi, hapu, whänau hoki. Tua atu o tera kia mohio hoki ki te katoa o ngä iwi tae noa ki a Tauiwi.
3.2 No reira, he mahi nui tera te whai haere i ngä whakapapa hei here i ngä tamariki ki o ratou ake whänau, hapu, iwi, matua tupuna hoki. Tua atu o tenei ko te mohio ki ngä tuhonohono ki etahi atu o ngä iwi.
3.3 E tika ana kia tu whakahihi te tamaiti i roto i tona ake iwi, engari kia whai koha ano ki ngä iwi katoa.
3.4 Kia mohio ngä tamariki ki ngä rohe, ki ngä waka, ki ngä korero nehera, ki ngä purakau, ki ngä pakiwaitara, ki ngä tikanga, ki ngä waiata, ki ngä ahuatanga katoa o tona ake iwi. Kia mohio ano ki ngä ahuatanga katoa e pa ana ki era atu o ngä iwi tae noa ki etahi o ngä iwi o tawahi.

3.5 Me whai haere ano hoki ngä tamariki i ngä ahuatanga whanui e pa ana ki o ratou iwi tae noa ki enei ra.

3.6 Ma te rongo a te tamaiti ki te awhi, ki te arataki, ki te tautoko, ki ngä tohutohu a te Whänau me tona aroha hoki, e mau ai tona piripono ki te Whänau. He mea hopu te nuinga o enei tuahua. No reira, e tika ana kia piri tonu te Whänau ki ngä tamariki i roto o te kura, i roto i a ratou mahi hoki.

3.7 Kia rongo te tamaiti ki te rekareka o te Whänau mo ana mahi pai, ki te papouri hoki o te Whänau mo ana mahi he. Ko tenei te timatanga o te pupuri i te tamaiti ki te huarahi tika, me tona tu pakari i roto i tona iwi.

3.8 Kia kite ngä tamariki ko te Whänau tonu e whakahaere ana i te kura, ko te Whänau hoki e mahi ngatahi ana me ngä pouako, ka tupu ia me te mohio ko te wairua me te mana Mäori motuhake e kakahu ana i a ia me tona kura.

3.9 Ehara i te mea mo ngä tamariki anake te kura. He mätauranga ano kei te kura mo ngä taipakeke, mo te katoa o te Whänau hoki mehemea ka hiahia whakatu wananga rātou mo ratou.

3.10 Mo te whakaako pouako hou, ko te kura ano te wahi tika hei timatanga ma ratou, kia riro ano ma te Whänau ratou e arataki i roto i te mahi whakatupu, whakaako tamariki.


4. TE AO

Ka pu te ruha

Ka hao te rangatahi


4.1 Ko tona ake kainga te ao tuatahi me te kura timatanga o te tamaiti. Tua atu o tenei ko te ao Mäori. Ma te Kura Kaupapa Mäori ia e arahi i roto i enei nekeneke tae noa ki tona kura whaka-mutunga, ara, ki te ao whanui me ona ahuatanga katoa.

4.2 Kia kaua te tamaiti e herea ki te ao kohatu. Kia watea hoki ia ki te kapo mai i ngä painga, i ngä maramatanga katoa o te ao whanui.

4.3 Haunga tera, ko te timatanga tika mona, ko te whai haere tonu i ngä korero tuku iho a ngä matua tupuna e pa ana ki te timatanga o te taiao.

4.4 Kia whai koha ngä tamariki ki a Papatuanuku raua ko Ranginui me a raua tamariki e tiaki nei i te ha o ngä moana, o te whenua, o te rangi me o ratau ahuatanga katoa.

4.5 Kia tupu te miharo o ngä tamariki ki ngä mea ora, ki ngä mea tupu katoa. Kia kaua e tukinotia.

4.6 Kia tupu ngä tamariki hei kaitiaki i ngä painga huhua o te whenua, o te moana, o ngä ngahere. Kia mau hoki ki ngä ture tuku iho a ngä matua tupuna, e pa ana ki te moana, ki te whenua, ki ngä ngahere.

4.7 Kia whaia ano e ngä tamariki ngä ture o te ao, otira ngä putaiao e pa ana ki te moana, ki te whenua, ki te rangi, ki ngä mahi tataitai hoki.


5. AHUATANGA AKO

Tamariki wawahi taha

Aratakina ki te matapuna

O te mohio, o te ora, o te maungarongo

Whaia te iti kahurangi

Te tuohu koe

Me he maunga teitei

5.1 Ko ngä ahuatanga ako katoa he mea mahi i roto i te koanga ngakau, me te whakaihiihi hinengaro.

5.2 Ko te tino painga o te karakia he mea whakatau i te wairua, whakawatea i te whatumanawa me te hinengaro, whakarata i te ngakau, whakataka i ngä raru, kia ngawari ai te whakauru atu ki te mahi kua whakaritea hei mahi.

5.3 He mea whakaihiihi i te tamaiti te noho o te pakeke ki tona taha hei toko mona i roto I ana mahi. Heoi ano, ko te awhi ko te tautoko i a ia. Engari kia kaua e riro ma te pakeke e mahi te mahi a te tamaiti.

5.4 He mea nui te noho wahangu me te whakarongo mo ngä tamariki. Ma te mau o tēnei tuahua e rongo ai ngä tamariki ki te hohonutanga o te korero.

5.5 He mea tapiri atu ki te whakarongo, ko te titiro, ko te raweke, ko te makamaka patai, ko te whitiwhiti korero, ko te ata whakaaro, hei whakauru i te matau me te aroa.

5.6 Ko ngä kaumatua ngä kaipupuri o ngä tikanga Mäori, ko ratou hoki ngä pukorero. He mea nui tera kia piri mai ratou ki te kura, ki ngä tamariki hoki hei kaiako, hei kaiarahi.

5.7 He mea nui tera te manaaki tangata. Kia kite ngä tamariki i te ahua o te manaaki, i tona kainga, i te kura, i te marae. A tona wa kia tu ratou ki te awhina i ngä mahi manaaki.

5.8 Ko roto i tona ake hunuku te timatanga o te whänaungatanga o te tamaiti, ara, ki ona tungane/tuahine, tuakana/teina. Ano, kei roto i tona hunuku tona rongo ki ngä tikanga tika e pa ana ki ngä pakeke me ngä kohungahunga. Me haere ano hoki enei tuahua i roto i te kura. Kia mohio ai ngä tamariki taipakeke ki te tiaki i ngä kohungahunga, kia

whakarongo hoki ngä kohungahunga ki ngä tamariki taipakeke.

5.9 Na tenei tuahua e tika ai te korero, kia kaua e taikaha ngä mahi wehe i ngä kotiro me ngä tamatane, i ngä taipakeke me ngä kohungahunga hoki. Ano te wa e tika ana mo te mahi wehe i runga i te pakeke o ngä tamariki. Ano te wa e tika ana kia mahi whänau

ratou. Otira, kia riro ma ngä tamariki pakeke e arataki ngä tamariki kohungahunga.

5.10 He mea tino nui te wahi ako hei whakaohooho i te wairua o te tamaiti ki ana mahi whakaako. No reira, kia kikii tonu te kura i ngä mea whakaihiihi i a ia, i ngä mea pupuri hoki i te ha o te ao Mäori. Me whakawhanui hoki tona wahi ako ki ngä marae, ki ngä ngahere, ki waenga parae, ki te taha moana, ki ngä wharepukapuka, whare

taonga me era atu whare whangai i te puna o te mohio.


6. TE TINO UARATANGA

6.1 Kia mau, kia noho whakaaraara, noho koi te hinengaro o te tamaiti ki ngä matau katoa hei arahi i a ia i roto i te ao hou.

6.2 Kia toa ia ki te whakarongo, ki te whakaaro, ki te korero, ki te panui, ki te tuhi i roto i te reo Mäori i roto i te reo o Tauiwi hoki.

6.3 Kia tupu ngä ahuatanga tuku iho o tona pumanawa ki ngä tihi teitei o te taumata.

6.4 Kia noho ohooho tona auahatanga i roto i ngä mahi waihanga o tona ao.

6.5 Kia noho tuwhera tona ngakau ki te hari, ki te koa, ki te aroha, ara, kia ngakau nui, kia ngakau mahaki.

6.6 Kia mau ki tona whatumanawa ngä hohonutanga o te ako o te mohio.

6.7 Kia rangona tona ihi, tona wehi, tona tapu.

6.8 Kia tupu tona mana me tona rangatiratanga.

6.9 Kia ita tona mauri.

6.10 Kia puawai tona waiora me tona hauora i roto i te hono tangaengae o tona wairua me tona tinana.

6.11 Kia mau tuhonohono te here o tona ihomatua ki ona matua tupuna, piki ake i ngä Rangi Tuhaha ki te marae atea o Io-Matua.

6.12 Kia tu pakari, tu rangatira ia hei raukawa (raukura)2 mo tona iwi.


An Explanation in English of Te Aho Matua o Ngâ Kura Kaupapa Mâori


PART 1
TE IRA TANGATA
This part of the document focuses on the nature of humankind, and more particularly on the nature of the child. The Mäori perception of the child is encapsulated in two well-known whakatauaki, or proverbs.

The first, which says, Ahakoa iti, He iti mapihi pounamu, refers to the singular beauty and immense value of even the tiniest piece of fine greenstone.

There are two related interpretations of the second proverb, which says, He kakano i ruia mai i Rangiätea, E kore ia e ngaro. The first interpretation refers to the child as the seed which was dispersed from Rangiätea, the island in the Society Group from which the ancestors of the Mäori migrated. The second interpretation refers to the child as the seed which was dispersed from the marae, also named Rangiätea, of the supreme deity, Io-matua.


The last line in this proverb affirms that the seed will never be lost. This statement implies a strong physical orientation for life, like that of the ancestors who faced the unknown on the high seas in search of a new home. It also implies the certainty of spiritual life since humankind emanated from the marae of Io.

When both proverbs are applied to the child, the nurture and education of that child takes on a significance which is fundamental to Kura Kaupapa Mäori philosophy.


The statement which follows the proverbs suggests that the teaching fraternity ought to have full knowledge of the make-up of humankind before an effective system of teaching and learning for children can be devised.


What follows is a statement which presents a Mäori perspective as to the origin and nature of the human spirit. It was felt that herein lay one of the answers for recovery from the malaise induced by loss of land, power and sovereignty which has been, and still is for many, the

experience of Mäori people.


The statement says that the spirits of human beings derive from the Rangi Tuhaha, the twelve dimensions of enlightenment in which spirit entities dwell until physical life is desired and to which spirit entities return after physical death. The inference is that at the moment of

conception the physical and spiritual potential of the human being becomes an individual entity endowed with the spirit qualities of mauri, tapu, wehi, mana and ihi; the spirit receptor-transmitters of whatumanawa, hinengaro, auaha, ngakau and pumanawa; and the iho

matua, which is the umbilical cord of spirit energy which links that single entity through his ancestral lines to the primal energy source which is Io.


The spirit qualities referred to here can best be described as emanations of energy, the strength or weakness of which is determined by the condition of the receptor-transmitters where feelings, emotions, intelligence, consciousness, conscience and all other non-physical

characteristics of human personality dwell.


Most often referred to as taha wairua, these aspects of the human spirit are considered as important as physical attributes, not to be dismissed as the domain and responsibility of church or religion, but regarded as an integral part of human personality and, therefore, are responsive to and affected by teaching and learning.


In summary, then, Te Ira Tangata focuses on the physical and spiritual endowment of children and the importance of nurturing both in their education. Kura Kaupapa Mäori therefore:

  • challenge parents, teachers and trustees to work together in establishing a harmonious, child-centred learning environment in which care, consideration and co-operation are acknowledged as necessary elements for the successful operation of the kura for the greatest benefit of its children.

  • propose that the role of the kura is all-round development of its children rather than career orientation.

  • assert that the nurturing of body and soul in a caring environment is the greatest guarantee that children will pursue positive roles in life.

  • affirm that affectionate nurturing breeds happy hearts and lithesome spirits and thereby, warm and caring people.

  • honour all people regardless of age, creed, colour, gender or persuasion and will not therefore, belittle, resent, hurt or show prejudice towards anyone else.

  • honour gender differences and attributes in full understanding that it is in the combined and co-operative efforts of men and women that the well-being of children and community is assured.

  • respect the physical body and encourage children to pursue habits which guarantee personal health and well-being.

  • respect the physical and spiritual uniqueness of the individual and are therefore mindful of not perpetrating physical or psychological harm against oneself or others.

  • affirm that the needs of the spirit are well served through the creative arts of music and song, dance and drama, drawing and painting, prose and poetry and all the activities which give full sway to colour and imagining.


PART 2

TE REO

Having established the nature of the child this part of the document focuses on language policy and how Kura Kaupapa Mäori can best advance the language learning of their children.


As a natural and logical progression for graduates of Kohanga Reo, a primary focus of Kura Kaupapa Mäori is the continuing development of the Mäori language of their children. At the same time there exists a particular concern among some parents that the English language

skills of their children should also be addressed. The primary language issue for Kura Kaupapa Mäori became one of determining how the optimum result could be achieved in the development of both languages.


Indeed, the issue called for considerable research, including a review of the literature which described the experiences of other language communities, especially those whose language, like that of the Mäori, was experiencing serious decline. The language policies and teaching

practices of other nation states, where bilingualism was a valued attribute for citizenship and the learning of a second language in educational institutions was encouraged, provided a rich panorama of experience from which the first Kura Kaupapa Mäori could base its language policy.


The principle of total immersion featured in much of the literature, and the published research experiments of Lambert and his associates in the French and English Quebec experience legitimised total immersion as being particularly effective in advancing the French language competence of English-speaking children.


So did the research studies of Dr Lily Wong-Fillmore, Professor of Education, University of California, Berkeley, USA, in which a range of second language learning methodologies, being used to teach elementary schoolchildren English were compared. Of these, total

immersion proved to be significantly more effective.


The Ataarangi and Kohanga Reo initiatives which had preceded Kura Kaupapa Mäori by five years had already established the effectiveness of total immersion. This then became firm policy for Kura Kaupapa Mäori.


In summary, then, Te Reo focuses on bilingual competence and sets principles by which this competence will be achieved. Kura Kaupapa Mäori therefore:

  • respect all languages.

  • expect full competency in Mäori and English for the children of their kura.

  • insist that legislation for the Mäori language is worthless without a total commitment to everyday usage of Mäori.

  • affirm that total immersion most rapidly develops language competence and assert that the language of kura be, for the most part, exclusively Mäori.

  • accept that there is an appropriate time for the introduction of English at which time there shall be a separate English language teacher and a separate language learning facility.

  • agree that the appropriate time for the introduction of English is a matter for the kura whänau to decide as a general rule, when children are reading and writing competently in Mäori, and children indicate an interest in English.

  • assert that along with total immersion, bilingual competence is rapidly advanced through discreetly separating the two languages and therefore reject the mixing or code-switching of the two languages.

  • insist that competence in Mäori language and culture, along with a commitment to the Aho Matua be the hallmark of Kura Kaupapa Mäori teachers and parents but that there be accommodation for those who are still in the learning phase.

  • believe that, where there is a commitment to the language, mastery will follow.


PART 3

NGÄ IWI

Having established the nature of children with respect to their physical, mental, emotional and spiritual needs, and determining the most effective approach to language learning, this part of the document focuses on the social agencies which influence the development of children, in short, all those people with whom they interact as they make sense of their world and find their rightful place within it.


In traditional society whänau was the socialising agency of children, and the fragmentation of this fundamental social structure in the urban drift of Mäori away from their tribal centres is one of the variables which has contributed to the “lost generations” of Mäoridom.


It seemed immensely desirable that the whänau which, in this context, are all those people associated with the kura and its children,, should be established as a fully functioning socialising agency, where each member of the whänau contributes to the education of all of the children. This communal responsibility for all children has to be one of the most positive moves of accommodating single-parent and dysfunctional families whose children are most at risk, while at the same time providing a haven where such families and their children can recover both stability and dignity in their lives.


All people derive from a unique culture which shapes their perception of self as belonging to, participating in and contributing to the continuum of life. The uniqueness of Mäori social structures must therefore be reflected in the entirety of the kura, allowing the children to consolidate their place among their own people as the safe ground from which they can begin, with expanding consciousness, to explore the life ways of other people.


Given that these two important factors contribute to the special nature of Kura Kaupapa Mäori and are particularly relevant to the curriculum, to the functioning of boards of trustees and to the interaction of the kura with its whänau, it follows that teacher training should also be a

major consideration for kura.


It cannot be assumed that the graduates of mainstream teacher training will meet the requirements of kura. In fact, kura may need to target potential teachers from within the kura whänau and to seek a suitable training package which allows such people to qualify as teachers for their kura.


As a further consideration, experience has shown that school size is a significant factor. A small school allows greater whänau participation with all the children. This same participation tends to dissipate as kura get larger. Kura may need, therefore, to set the parameters as to what their ideal population should be in order to fulfil the promise of success for all their children.


In summary, then, Ngä Iwi focuses on the principles which are important in the socialisation of children. Kura Kaupapa Mäori therefore:

  • emphasise the importance of genealogy in establishing links within whänau, hapa and iwi including iwi Päkehä.

  • emphasise the importance to children of knowing their own ancestral links and of exploring their links with other iwi.

  • emphasise that children be secure in their knowledge about their own people but learn about and acknowledge other people and their societies.

  • emphasise that children study the historical, cultural, political, social, religious and economic events and issues which are an integral part of their Mäori heritage.

  • emphasise that whänau ties are fundamental in the socialisation of children and are established and reinforced in a caring, supportive environment where aroha is evident.

  • assert that such learning is caught rather than taught and is the primary reason for the kura whänau to be close to and involved in the activities of the children.

  • emphasise that the association and interaction of the whänau with the children, where whänau approval or disapproval is felt by the children, is also where their sense of appropriate and acceptable behaviour begins.

  • value the participation of whänau as administrators, ancillary staff and teacher support as a means of reinforcing the cohesion of whänau and kura.

  • affirm that the kura belongs to the whänau and is available for the learning activities of all the whänau members.

  • assert that teacher training is a legitimate function of the kura and that aspiring teachers have extended experience in the kura before and during formal training.

  • submit that the size of the kura is a factor in facilitating or mitigating against the participation of whänau.


PART 4

TE AO

Having established the nature of children, their language learning and the people who influence their socialisation, this part of the document focuses on the world which surrounds children and about which there are fundamental truths which affect their lives.


Young children are naturally fascinated by every aspect of the natural world which enter their expanding field of experience. The task for the kura whänau is maintaining this fascination and optimising those experiences which contribute to their understanding and appreciation of the natural environment and the interconnectedness of everything within it.


Further to this, children need also to understand that the activities of people, including themselves, can have a detrimental effect on the environment and its resources.


In summary, then, Te Ao encompasses those aspects of the world itself which impact on the learning of children. Kura Kaupapa Mäori therefore:

  • recognise that the learning of children encompasses what enters their field of experience at home, in the Mäori world and in the world at large.

  • legitimise Mäori knowledge of nature and the universe as an important and integral part of learning.

  • encourage children to marvel at and value all life forms, and the balance of nature which gives each of those life forms its right of existence.

  • develop in children an understanding that they are caretakers of the environment and are true to the laws of conservation passed down by their Mäori forebears, as well as those practices which are environmentally friendly.

  • inspire children to explore the natural and cosmic laws of the universe through the sciences and whatever means enhances understanding.


PART 5

AHUATANGA AKO

Taken altogether, the perception of children being central in an ever expanding world of experience which is accessed through the people with whom they associate and language, the implications for the curriculum become evident. This model provides for every aspect of

learning which the whänau feel is important for their children, as well as the requirements of the national curriculum.


A further and final consideration is how best to achieve this in practice.


Ahuatanga Ako lists the principles of teaching practice which are considered of vital importance in the education of children. Kura Kaupapa Mäori therefore:

  • assert that teaching and learning be a happy and stimulating experience for children.

  • practise karakia as a means of settling the spirit, clearing the mind and releasing tension so that concentration on the task at hand is facilitated.

  • value the presence of supportive adults as important participants in the teaching/learning process.

  • emphasise the particular value of concentrated listening as a skill to be thoroughly learned by children.

  • encourage the use of body, mind and all the senses in learning; listening; thinking and quiet concentration; visualisation and observation; touching; feeling and handling; questioning and discussing; analysing and synthesising; testing hypotheses; and creative exploration.

  • adopt teaching practices and principles which accommodate different styles of learning and motivate optimal learning.

  • honour kaumatua as the repositories of Mäori knowledge and invite their participation as advisers and fellow teachers.

  • expose children to the protocols of hospitality in the home, at school and on the marae, and require their participation at cultural functions in roles appropriate to their ages and levels of maturation.

  • accept that healthy relationships between brothers and sisters, younger and older siblings, children, parents and elders are the joint responsibility of the kura whänau.

  • encourage older children to care for the young ones and to occasionally assist in their learning activities and younger children to accept the guidance of their older peers.

  • emphasise the importance of creating a learning environment which is interesting, stimulating and reflects the Mäori world.

  • expand the learning environment to include marae, the wide-open spaces of bush, sea and sky, libraries and museums, and all other places which contribute to learning.

  • welcome innovative ways of stimulating the learning of children but encourage self-motivation.

  • provide for the special interests that individual children may have in the development of self-directed learning.

  • encourage shared and co-operative ways of learning.


PART 6

TE TINO UARATANGA

Having encapsulated in the foregoing statements the major areas to be considered in the education of children in Kura Kaupapa Mäori, a final consideration focuses on what the outcome might be for children who graduate from Kura Kaupapa Mäori.


Kura Kaupapa Mäori will have in place appropriate measures for assessing and evaluating the achievement of their children at all levels of the national curriculum, as well as whatever else the kura decides are valuable areas of knowledge for their children.


This part of the document focuses, however, on the whole person in terms of a fully functioning human being whose personal attributes are recognised, nurtured and brought to fruition.


In summary, then, Te Tino Uaratanga defines the characteristics which Kura Kaupapa Mäori aim to develop in their children, that they:

  • develop free, open and inquiring minds alert to every area of knowledge which they choose to pursue in their lives.

  • become competent thinkers, listeners, speakers, readers and writers in both Mäori and English.

  • advance their individual talents to the highest levels of achievement.

  • delight in using their creative talents in all feats of endeavour.

  • are receptive to and have a great capacity for aroha, for joy and for laughter.

  • are true and faithful to their own sense of personal integrity while being caring, considerate and co-operative with others.

  • assimilate the fruits of learning into the deeper recesses of consciousness where knowing refreshes the spirit.

  • manifest self-esteem, self-confidence, self-discipline and well-developed qualities of leadership.

  • value their independence and self-determination in setting personal goals and achieving them.

  • radiate the joy of living.

  • manifest physical and spiritual well-being through the harmonious alignment of body, mind and spirit.

  • are secure in the knowledge of their ancestral links to the divine source of all humanity.

  • are high achievers who exemplify the hopes and aspirations of their people.

 

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