student engaging with technology

Hangarau Matihiko — E tipu e rea

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E tipu e rea mō ngā rā o tō ao
Ko tō ringa ki ngā rākau a te Pākehā
Hei ora mō te tinana
Ko tō ngākau ki ngā taonga a ō tīpuna Māori
Hei tikitiki mō tō māhunga
Ko tō wairua ki tō atua, nāna nei ngā mea katoa
— Tā Apirana Ngata		 Grow and branch forth for the days destined to you
Your hands to the tools of the Pākehā for the welfare of your body
Your heart to the treasures of your ancestors as adornments for your brow
Your spirit to God, who made all things
— Sir Apirana Ngata

Digital technologies in 2018

While holding fast to tradition, Māori have long embraced technologies, whether they have been used in the whare or on the marae to nourish, create shelter, warmth, and protection for their people. Travel forward to today — more and more kura are also embracing the potential that modern technologies can bring to learning in kura, in the whare, and on the marae.

In 2018, digital technologies will be recognised as a whenu within the Hangarau Wāhanga Ako. Learning in digital technologies will link to learning across all Wāhanga Ako in Te Marautanga o Aotearoa. To support kura with this, CORE Education’s Arareo Māori team piloted the Hangarau Matihiko ā-Takiwā (HMāT) project. This is part of the MOE’s Strengthening Digital Technologies initiative, and one of nine projects. This project is designed to involve kura in Digital Fluency and build the possibilities afforded to our tamariki with Hangarau Matihiko, and what is already working well in our kura. There are three distinct outcomes for this project:

  1. Raising the level of confidence and competence of kaiako and whānau to provide digital learning experiences with a Māori worldview and with facilitation in te reo Māori
  2. Strengthen the engagement between kura, kaiako, and whānau
  3. Gather data from participants to evaluate the specific project objective, which is bringing kura and whānau together for learning purposes.

Why? The benefits?

  • De-mystify learning associated with hangarau matihiko
  • Inspire other kura to participate/engage
  • Awareness of the possibilities of learning with digital technologies
  • Students and whānau learn together — ako.

Snapshot of the pūrākau at a kura involved in the HMāT project

Here’s a snapshot of one of the pūrākau at a kura involved in the HMāT project.

Me mahi tahi te kura, te whānau, te hapū, te iwi me te hapori.

By inviting the whole whānau (kaiako, ākonga, and whānau) into the HMāT project, we were able to support whānau engagement in teaching and learning, thus strengthening digital fluency across the kura. The holistic approach of inviting whānau into the process ensured these key outcomes (supporting whānau engagement and growing digital fluency) were met.

teaching in the Hangarau Matihiko ā-Takiwā project

The approach used was to facilitate a full day of learning in the kura, using a range of hangarau matihiko with a group of senior ākonga. The focus was contextualised, as the upcoming new classroom build for the kura meant ākonga were also invited to design their new classroom. The programme design was co-constructed with kura, and was identified as the most effective use of PLD time with the facilitators. Senior ākonga were chosen to work on the project, as they would be able to teach the other ākonga, and it also fitted into their current topics for learning. The following were identified as being crucial to the success of the day:

  • Feedback from both ākonga and kaiako indicated that ākonga thoughts on what Hangarau Matihiko was, had expanded. For example, one ākonga initially talked about learning and the internet at the beginning of the day, and then realised Hangarau Matihiko was much more than they originally thought.
  • As the facilitators introduced new concepts and elements of Hangarau Matihiko, ākonga could identify new opportunities and include them in their new classroom plans.

student learning digital technology

The ākonga had plenty of exploration time with the hangarau matihiko and, as a result, ākonga could identify the opportunities and demonstrate these to each other. The approach taken was driven by the authentic context of the new build the kura was about to start planning for. This empowered ākonga (with a variety of different learning styles) to engage and work independently or in groups. One ākonga confessed being a “non-engager” and, because of the day, was now working with his peers a lot better and completing his work.

Engagement levels were high and ākonga showed enjoyment of their mahi and were on task all day. At lunch time, half the ākonga didn’t want to have kai; they stayed and finished their projects despite being encouraged to have a break.

whanau hui

A whānau hui took place at night at the local marae to coincide with the HmāT visit. This was an opportunity for the ākonga to share their learning from the day. Ākonga spoke about what they had learned, such as using robotics, animations and design thinking, and how they had applied this to their completed designs for the new build. A sense of pride was visible, and one ākonga went so far as to ask a friend to attend so he could share his learning.

The crucial part was that whānau were heard and had the opportunity to see what their tamariki had learned during this experience. They could see the excitement on their faces, and were able to ask questions and get some answers. For example, one question was about the isolation of the community and whether this was a barrier to access further learning and employment opportunities. The opportunities —now the kura and area has access to fibre — were discussed, and how this connectivity is starting to overcome this barrier.

The biggest challenge the HMāT team faced, was to make the most of the limited face-to-face time with the kura. The desire to make the most of the face-to-face opportunity was to the fore in the programme design for the day. The design and goals of this project helped to overcome this challenge by ensuring we tailored learning experiences based on what we knew about the ākonga.

The whānau hui highlighted the success of the day and the value of this project. It was also an opportunity to share new learning led by the ākonga. Tumuaki also spoke about the use of hangarau matihiko at the kura. The HMāT team also talked about the many opportunities of the kaupapa as stated by the ākonga.

In our work with kura, we have identified several challenges and opportunities that can further enhance ākonga and kaiako use of digital learning technologies into the future. In general, these challenges and opportunities include:

  • Develop culturally appropriate methods of understanding how digital technologies impact on ākonga and whānau learning.
  • Ensure equitable access to high-quality and relevant reo and tikanga Māori digital resources for kaiako, ākonga, and whānau. This includes sourcing and designing digital mediums platforms that can be linked to curriculum areas and the diversity of the Māori medium sector; and
  • Provide ongoing and tailored professional learning and development opportunities to assist kura to initiate, embed, and sustain effective Māori-medium content, pedagogy, and infrastructure.

Resources

CORE Education Māori Resources: Kīwaha, Whakataukī and Te Whānau Pū Cards

CORE Education’s Arareo Māori team provides several products and services to cater for kura, schools and private and public organisations. This includes professional development, te reo Māori consultancy, publications, research and events. Ki te hiahia whakapā mai, tuku īmēra ki arareomaori@core-ed.org.
arareo maori team

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ten trends 2017

Ten Trends in education 2017

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CORE's Ten Trends 2017

CORE’s Ten Trends for 2017 are now available to view and use for personal reflection, research or as a catalyst for staff discussion.

Every year our team at CORE invests time drawing together ideas from a range of areas to create our Ten Trends. There’s a lot of value for our staff in doing so as it ensures we are keeping abreast of current trends and developments and thinking about how they may impact on the education sector. In addition, when we share these with the wider community of educators, they provide a catalyst for further exploration, debate and discussion in staffrooms across the country – and further afield.

We believe these trends are a way of assisting educators and others to gain a broader perspective on the changes taking place in our schools and society. Every day we are challenged by new things happening and new technologies driving some of this – and this exponentially changing world can often be overwhelming. By taking some time to examine the trends, and to examine both the positive and negative impacts of each, we can be better prepared to respond to the changes that may occur, to understand the drivers behind them, and to work in ways that ensure a human response is made.

This year we’ve placed a greater emphasis on explaining the importance of the five central trend areas in our diagram. These are really the domains in which the things we identify as trends are having an impact – and where we are seeing the changes occur in our educational institutions and in society generally. For each of these five domains we have focused on two things that are illustrative of these trends – one of which is impacting on our lives in the immediate future, the second being a little further off, but worth watching!

Another change this year is that we have decided to publish our trends as a PDF document that you can download from the CORE website. We’ll still be publishing them electronically on our website – including video material, but we’re now publishing these in PDF format in response to feedback received over the past couple of years from educators and school leaders who are keen to use them for research or as conversation starters with staff.

If you’d like to be a part of some wider discussions around these trends,  I encourage you to join the Ten Trends group in edSpace, our new online community space, where educators from across New Zealand are taking time to engage with each other in discussing things that matter to them, their learners and their communities.

Derek Wenmoth interviewed by Anaru White about CORE’s Ten Trends 2017

Links:

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netsafe digital safety

Harmful Digital Communications and Schools – what does it all mean?

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netsafe-digitech

I loved those ‘Choose Your Own Adventure’ books we read as kids – the best thing about those books was that once you made a choice, if it didn’t go as you intended, you could backtrack and pick another path.

Life is a lot like those books, and we are often faced with moments where we must choose, “What next?”. In real life, however, we rarely get the chance to go back and try again — and given the nature of the online world, the speed and reach of our communications, going back and taking another path is almost impossible.

Don’t get me wrong — the online world is an amazing place — the opportunities it offers to us as educators, and to our students are phenomenal. The rate with which we are engaging with others online and the speed with which the environment is changing is exciting. However, with these exciting new opportunities, come new challenges and risks to navigate.

The online space is a largely lawless state. There is no president of the Internet, and no world-wide set of behavioural expectations — and it can be unforgiving if we want to go back and try again. The New Zealand Government has recognised the unique landscape of the digital world, and in 2015 introduced innovative legislation that walks the line between freedom of expression and enabling people to safely participate in the online world.

The Harmful Digital Communications Act 2015 (the Act) aims to lessen the harm caused to people by online content, and to deter people from posting or sending content that may harm others. In short, the Act gives people in New Zealand an avenue for dealing with harmful content posted or sent digitally — it offers help for serious cases of online bullying, abuse, and harassment.

What are harmful digital communications?

Harmful digital communications can take many different forms. They can be private messages or content that others can see. They include when someone uses the internet, email, apps, social media or mobile phones to send or publish threatening or offensive material and messages, spread damaging or degrading rumours and publish online invasive or distressing photographs or videos.

A digital communication is harmful if it:

  • is directed at an individual; and
  • makes or could make that person seriously emotionally distressed; and
  • it has or could seriously breach of one or more of the 10 communication principles in the Act.

At the core of the Act, are the ten communication principles that give guidance around what a digital communication should not do.

A digital communication should not:

  1. disclose sensitive personal facts about a person
  2. be threatening, intimidating, or menacing
  3. be grossly offensive
  4. be indecent or obscene
  5. be used to harass a person
  6. make a false allegation
  7. breach confidences
  8. incite or encourage anyone to send a deliberately harmful message
  9. incite or encourage a person to commit suicide
  10. denigrate a person’s colour, race, ethnic or national origins, religion, gender, sexual orientation, or disability.

So…what does this mean for us as educators, the schools we work in, and the young people we work with?

The blurring of boundaries between online and offline, home and school, means that what happens out of school time, usually ends up spilling into the school environment and having a negative impact on student learning.

Key things to know:

  • Schools have a statutory role. The legislation specifically names schools in the Act, therefore schools have a statutory role. A school representative can file a complaint (with consent) with Netsafe on behalf of a young person and, where Netsafe is unable to resolve the complaint, the Act provides for the school representative to apply for enforceable court orders against the content author or host.
  • Ages and stages. The law has both a civil and a criminal pathway (charges under the new offence of deliberately posting harmful content can be brought against offenders 14 years and over, while the civil remedies in the Act are available to New Zealanders of all ages).
  • Safe Harbour. Under the Act, a school can be considered an online content host if it controls an online space where content can be posted (including school Facebook pages, class blog sites and content sharing sites such as Seesaw). As an online content hosts, schools can be held legally responsible for content, however they can be protected from criminal and civil liability if they follow the ‘safe harbour’ process outlined on the Ministry of Justice website.

Opportunities arising from the implementation of the Act

The Act is not all doom and gloom for us as educators or for the young people we work with. The ten communication principles lend themselves perfectly to having conversations with our students around what it means to be a digital citizen and what they can do as individuals to make sure their peers, friends and family members are able to participate online meaningfully, respectfully and safely.

Does the Act change how we deal with online incidents?

The Act doesn’t change how we respond to incidents around student wellbeing. Schools should continue to follow the procedures they have in place for dealing with any behavioural issues involving students. The behaviour is the same whether it is offline or online — the behaviours behind online bullying are the same as those behind face-to-face bullying — the only thing that is different is the environment within which the bullying is happening.

Schools should:

  • follow existing obligations under the Education Act (i.e. NAG 5)
  • follow procedures and systems already in place for dealing with behavioural issues
  • respond promptly to online incidents
  • contact Netsafe for advice
  • identify a professional leader who will make contact with Netsafe on the young person’s behalf (with consent following the school’s usual consent process).

Netsafe has recently released a quick reference guide to help schools support students affected by online incidents. The “Responding to Online Digital Incidents Involving Students” Guide is available here.

For more information about Netsafe, the Harmful Digital Communications Act, or online safety, please email Netsafe’s Education Team at education@netsafe.org.nz.

 

Hear Pauline Spence’s Keynote
at the Digitech Roadshow

Pauline Spence and Anjela Webster from Netsafe will present a supporting keynote on:

“Digital citizenship and safety online”

How do schools design tech-enabled learning, support wellbeing online, and understand how to respond to harmful digital communications? Delegates will:

  • Gain an overview of current ideas about digital citizenship
  • Explore vital approaches that effective schools use to help their learners thrive online

Find out more!

 

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mt aorangi

Learning in leaps and bounds — a different way of learning

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Aorangi

Ko Aoraki ko tātou, ko tātou ko Aoraki

This year I was presented with the opportunity to take part in Aoraki Bound. I grabbed the challenge with both hands, signed up, started training, and tried really hard not to think about the reality of what I was about to do!

Aoraki Bound is a course run in partnership with Ngāi Tahu and Outward Bound. It is very similar to an Outward Bound course where you are challenged both physically, mentally, and pushed beyond what you think you are capable of. On top of all that you are immersed in te ao Māori, taking part in pōwhiri, waiata, haka, learning about Ngāi Tahu kōrero. You are expected to step up and find a space for leadership in this area. For twenty days you’re isolated from your normal everyday life. There is no technology, no contact with your friends and whānau, and not even a book to read. It’s amazing!

Aoraki Bound was everything and more than I expected it to be. Since I have been back, everyone has been asking, “What was it like?”, “What were your highlights?”. They have proven to be very hard questions to answer. For those who know me well, the best answer I have is — there wasn’t a single minute when I didn’t want to be there. I can honestly say this. Every activity, every bit of pain, every laugh and conversation, every challenge, and every person contributed to an absolutely indescribable 20 days of adventure.

One aspect, however, that stood out for me, as it created one of my biggest challenges, was having the opportunity to be one of the kaikaranga for our whānau. Karanga is so much more than just the words. The responsibility of representing your group, your iwi and your entire culture is immense at the same time as being a complete honour and privilege. This started from the outset, as I had the role at our first pōwhiri in Anakiwa. Having had somewhat of a heads up for this, I was semi-prepared, however, I don’t remember much of the stunning ferry ride through the Sounds, as all I could focus on were the words going round and round in my head. A funny thing occurs when I karanga. No matter how nervous I may be leading up to it, as soon as we are all gathered and ready to go, a sense of calm comes over me. In Anakiwa this was heightened by the environment that we were being welcomed into. Anakiwa is truly one of the most visually stunning environments that I have ever seen, and we were not only welcomed by the people of Outward Bound, but also by Tānemahuta and his tamariki in the form of birdsong.

From Anakiwa our next stop was Arahura Marae. I was honoured to be able to support and be supported by two other wahine toa from our combined whānau. What a marae to stand and karanga on! By then we had bonded as a whānau and this karanga meant so much more as I was representing all of us as one rōpū. I increasingly found that I was able to draw strength from those standing with us and the presence of our taiao that surrounded us. To karanga with the mighty Arahura River rushing beside us, and the greatness of the wharenui Tūhuru standing before us, was all we needed to guide us into one of the most incredible whare that I’ve ever seen.

Ki a koutou ngā toka tū awa o Arahura,
e rere taku kura ki mua o Tūhuru e,
tōia mai, tōia mai, tōia mai rā e. 1

Our next marae hop was to Arowhenua. This was a stop that I had been talking myself in and out of being kaikaranga for during the whole trip. Arowhenua is home for me, and with that I felt an increased sense of responsibility and pressure. However, due to a couple of circumstances, the choice of whether to karanga or not was no longer a choice. I felt no sense of calm this time. I was honoured to undertake the role, but I was stressing out prior to it, fairly overcome with emotion during it, and had to work hard to hold it together afterwards. I am currently unable to come up with a term that encapsulates what it meant to me to stand and be the māngai, or mouthpiece, for a new whānau who had come to mean everything to me, while entering Arowhenua, where my own whānau had lived generations ago but I had long been disconnected from. I believe that things happen for a reason. During our time at Arowhenua, we got to sit down with Aunty Suzie to talk about womanly things and have a good look at the role karanga plays. Amongst many of her messages, Aunty Suzie talked to us about making mistakes during karanga. Basically, what I got from her kōrero was that whatever came from us at the time is what is meant to come from us, regardless of what we had planned to do.

Ki a koe, e tōku mātanga, tēnei taku mihi whakawhetai ki a koe.
He oranga ngākau, he pikinga waiora — the feelings in your heart will enhance your sense of self-worth.

Imagine this — after a 20-day hīkoi that has taken you from the point of some of our earliest pā sites, to some of our most historically-important sites, to places that are working to ensure the future health and prosperity of our iwi, you finish at the heels of Aoraki, our predominant tipuna. You have spent the day before paddling your way up Pukaki with Aoraki standing proud in front of you; you have sweated, laughed, and cried with a group of brothers and sisters that were strangers 20 days before. Just that morning you had run 21 kilometers in rain and a head wind to cross the finish line to a rousing haka, and you are about to see whānau and friends who you have had next to no contact with throughout this journey of self-discovery. Then you get to stand beside your tuakana and welcome everyone to join with you to celebrate in your accomplishments and to give them a taste of what this time has meant to you. I honestly thought that karanga would be one of those things that the more you did it the easier it would become. I was mistaken. With every step I took on this hīkoi of karanga, it became more meaningful, more spiritual, and more difficult to do justice to this role that has been one of the greatest challenges and honours of my life to date.

I would like to take this opportunity to thank all those involved in Aoraki Bound; those who have come before us and those that will come after us. Ngā mihi manahau ki a koutou o mātou kaiako, ki a Sampson koutou ko Tiaki, ko Rangimārie. Nō mātou te whiwhi — thank you for being alongside us, challenging us, listening to us and for the Anakiwa sets! To the kaiako from Outward Bound, Kate, Shelby, Meg, Dave and Tui – kei runga noa atu koutou! To learn from you all and with you all was such a privilege. I am in awe of your skills, patience, and enthusiasm for the work that you do. I cannot forget to mention that without the support of my Tātai Aho Rau (CORE Education) whānau, I would never have been able to undertake this learning. Thank you for understanding that learning comes in many shapes and forms, and that our own understanding of our culture is a priceless asset. A special mention must go to the whānau of Kupe 626 and Kuramarotini 626, without whom this experience would have been nowhere near as amazing.

Hōpua mai ki te puna tapu o Pukaki, e rere i uta ki Waitaki e
Tōia mai e te waka o Aoraki, i tōia mai ki te mauka whakahī, te mauka whakahā
Hōpua mai, hōpua mai, hōpua mai ra ē.
Rarau mai, rarau mai rā, e te tī, e te tā, ki ngā whakaeke
haumi ē, hui ē
Ko Aoraki ko tātou, ko tātou ko Aoraki e
Piri mai, tata mai, tūhono mai e. 2

1. Part of the karanga that Gemma wrote.
2. Part of the karanga that Gemma wrote.

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playdough story

Where do stories live?

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‘Everything’ a story – you are a story – I am a story’
(Frances Hodgson Burnett)

Stories make up our lives. As we talk about our day, our ideas, and our dreams, we’ll often talk through a story. These stories naturally flow from us in the form of our routine conversations. I have always loved stories, whether I’m reading a book, watching a movie, sharing an experience with a friend, or working with the children in my kindergarten. I know stories have the power to help us remember, to instil passion and to connect us with others. Therefore, when I was presented with the opportunity to become one of the Dr. Vince Ham eFellows for 2016 with CORE Education, I grabbed it with both hands. Having wondered about the link between stories and literacy, I titled my research, ‘Building oral language skills through storytelling in an early-years context.’

Where do stories live?

My initial inspiration to look at the links between oral language and storytelling resulted from a visit to the Opal School in Portland, Oregon. It was listening to the shared stories from the teachers regarding how their philosophy supports a play-based curriculum which draws heavily on the arts and storytelling, that inspired me.

playdough story
Using playdough to tell a story

There were several reasons I wanted to see if storytelling could support oral language skills in early childhood education (ECE). Research supports how integral the preschool years are for the development of oral language, and how strong oral language at an early age means the likelihood of a child becoming strong in literacy is very high (Sheil et al, 2012). And on a personal level, from talking to some of the new-entrant teachers at my local schools, they shared with me how they felt that today, more than ever, students are coming into school with insufficient language knowledge. This means that many children’s oral language skills are not developed enough to support the curriculum objectives. It seemed to me that children would need well-developed oral language skills before they could be expected to become fluent readers, writers, and even fluent thinkers.

As my research began, I immediately hit a brick wall. I had assumed that children would find it easy to tell and share stories, and that they would have the same understanding as me of what stories were. This was a big misunderstanding. Eager not to have my research fall at the first hurdle, I began to talk to all the children about stories, and it became clear that they felt stories were only found in books, on book shelves, and in the library. This clearly wasn’t going to help children tell their own stories, so it was at this point that I realised I needed to ask the right question, which, incidentally, ended up setting the direction of my research. The question was, ‘Where do stories live?’

After turning the topic of stories into a question the children could relate to, and by focussing my research on concentrating on this one question, something magical happened. Stories were no longer just related to books. In the children’s words:

‘Stories come from my mouth, some come from words, some from pictures…Stories aren’t just in books, they come from Lego as the Lego is magic…Stories come from inside of me…you can get stories in your dreams, ‘cause I’ve had them…Stories are also in your imaginations…Or they can be real, like real life stories, not made up.’

My research learnings and surprises

As my formal research ended, the stories continued to flow freely in all corners of our kindergarten, I spent some time analysing and reflecting on my findings and I realised that the children were exploring and experimenting with language more. They were beginning to use many descriptive words, and words they may have heard from friends or peers. I saw how the language used in stories was very different from the language of conversation.

Another observation was that, as the children increasingly began to share their stories, they became more expressive. They were expressive both verbally with words and language, and non-verbally with gestures and facial expressions. Alongside this, the more stories children told, the more their confidence increased and the clarity of their voice improved. As they gained more confidence, interestingly, I noted how this supported children in taking some risks with their stories. Children began to try out words and ideas that they may not have been quite brave enough to do at the very beginning of my research.

Although these made up the main findings of my research, I also discovered some beautiful surprises. I discovered more about the children, their passions, their interests, their worries; the things that delighted them as well as the things that scared them. Through storytelling I had my eyes opened to the uniqueness of each child. Through their stories, I developed a much deeper and personal connection with the children.

I also learnt a lot about myself as a teacher. In the words of Stephen Covey, I soon learnt to listen ‘with the intent to understand, not with the intent to reply’. This was significant learning for me, and I realised children didn’t want someone to solve or fix a problem that they were sharing through a story; they wanted a listener.

The uLearn experience as Dr Vince Ham eFellow

Just when I thought I could relax, uLearn16 quickly approached. Having never been to a uLearn conference before, the experience was new and I was a little overwhelmed when I realised the significance of the event with over 1500 attendees. However, when it came to sharing my own work, I found myself presenting with two other researchers at the Research and Inquiry Symposium. Listening to the findings and highlights of their research projects both excited and enraptured me, and my own nerves soon dissipated.

story stones
Story stones

uLearn is a wonderful mix of teachers, educational researchers, and leaders. To be able to present alongside them was an honour I will never forget. To be able to listen to the many international keynotes alongside more local, New Zealand-based speakers made me realise the passion there is for providing the best professional practice in our classrooms/kura/centres as teachers across the globe. It was a novel experience to attend a conference with not only ECE teachers, but also primary, intermediate, and secondary colleagues. All too often, we work and learn in our own sector’s bubble, but being able to consider issues that cross all sectors is amazing. This is how I feel all professional learning should be; we are one big family in education, we should be working together, learning from each other, listening to each other’s stories and valuing and honouring the work of our colleagues. Surely it is only when we do this, to come together and connect, that we can ever hope to truly transform our practice.

Links:

 

Reference

G. Shiel, Á.Cregan, A.McGough and P.Archer, “Oral Language in Early Childhood and Primary Education (3-8 years)”, National Council for Curriculum and Assessment (NCCA), Research report number 14, 2012.

Connect, collaborate and innovate with educators from early childhood through to tertiary at uLearn17!

Experience New Zealand’s biggest professional development conference for educators with international keynote speakers, a Research and Inquiry Symposium, hands-on Makerspace Playground, 200+ bookable breakouts from a range of presenters, and more!

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