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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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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history important for learning

Our history matters to our learning

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history a part of learning

History is very much a part of any culture. It shapes the way people within that culture think about themselves and about others. It shapes the way people view the world. It stands to reason, then, that history must impact on learning. This is undoubtedly the case in Māori culture. Recently, I was involved in working with Waimirirangi Whangarei Intermediate, where this was brought home to me.

Kia Māori Mai marau ā-kura

Localised curriculum embodies and personifies the rich history and cultural location of the Waimirirangi Bilingual Unit at Whangarei Intermediate. This marau ā-kura is permeated throughout with local reo, local contexts for learning, and local history showing that the ākonga stories and their history matter. Ākonga, therefore, see themselves on a learning journey that has made their learning meaningful, and keeps them fully engaged. “This is hugely attributable to the outcomes of a sound, collectively designed and owned marau ā-kura that takes seriously the whakatauki ‘Kia whakatōmuri te haere whakamua”.

using historyThe exercise of designing and developing their own marau ā-kura is where I believe the greatest shifts have been made. This collaborative process acknowledges the skills and talents of the whānau on the marae and in the community. When whānau know that they have skills and talents that are valued and are recognised by their own tamariki and community, this can shift the hearts and minds of whānau, who then become contributors to the learning of their own tamariki in an authentic way. It allows for generational history to become part of a living story.

Understanding the attributes of their tīpuna and the many skills and talents those tīpuna had, helps students understand themselves. They carry many of the same attributes over generations. Huge shifts are made when students and their whānau know who they are and what they can achieve and aspire to. Identity and culture are affirmed.

Whānau, hapū and iwi knowledge is affirmed and housed within the marau ā-kura of Waimirirangi . It transcends from the past to reach out into the future. It is future-focused to meet the needs of 21st Century learners. This is a credit to its authors and a legacy of Te Iwi o te Parawhau. This indigenous curriculum supports at the highest level, the teaching and learning of ākonga of Waimirirangi o Te Kura Takawaenga o Whangarei. This is not someone else’s story — this is their story.

In this video, Matua Kara Shortland, a kaiako in Waimirirangi, explains how Kia Māori Mai, the Marau ā-kura, has used the history of the iwi and their many stories, as a foundation for learning. The mountains, rivers, and whenua provide a huge source of knowledge — “It’s their history, not someone else’s”. Ākonga see themselves on a journey that is meaningful — meaningful because it’s their journey. Explore the past to determine the future.

Where to from here?

The next steps for the kura are to confirm their history as essential scaffolding for all learning and teaching.  More discourse is needed to turn aspirations into realities. History is inescapable. History is who we are. History informs our future. Māori tribal history is Aotearoa’s history.

History is not a subject, it’s a way of being.

On reflection

When whānau engagement is authentic, it captures the hearts and minds of whānau and iwi, resulting in meaningful and comprehensive kōrero. Whānau engagement supported by tumuaki and leadership, ensures meaningful dialogue, and understanding occurs throughout the process. In addition to partnerships with whānau, a dedicated commitment of time, as well as the implementation of systematic approaches will ensure the foundation for the Marau ā-Kura is authentic, has rigour, and is sustainable.

Our history does matter to our learning; it enhances our understanding and makes sense of our world and the world around us. It is what has made us who we are as a people and as a country. Our history ignites our learning. I would invite you to share your stories that demonstrate the importance of history in your mokopuna’s education.

 

Check out the Māori-medium portal of CORE Tātai Aho Rau,
which showcases all our Māori medium people, products, and services.
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te reo: how do you say...

Does Pronunciation Matter? Is it Māori or Maarry?

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te reo: how do you say...

Pronunciation of te reo Māori — or any language for that matter — is important, as it can change the meaning. It’s a sign of respect, too. The history behind place names is important, as it locates you, and you see, or find, the history that brought about the name. I can think of several stories relating to the pronunciation of my name; another blog post perhaps?

If you’re someone who would like to improve your pronunciation, there are some practical steps you can take:

  • Ask for help. Most people are willing to assist you if they know you are trying.
  • Make an effort; don’t give up. Make an effort, and don’t give up, as we know change often happens in small steps. Even if you ‘move closer’ to where you would like to be, people will notice the effort and admire it.
  • Find resources. Look for resources to assist you.

I was having a discussion with my colleague Te Mako Orzecki (two names that regularly get mispronounced) about the pronunciation of “Kaikōura” and the multiple ways we have heard it recently in public on T.V. and radio.

Mispronunciation can change the whole meaning of a word. I have been impressed with Radio New Zealand and the effective strategy they use. When I constantly hear te reo throughout and every name is pronounced correctly in te reo Māori, after a while I just ‘hear’ the essence of what is being said and forget whether it is in English or te reo (this is because of the repetition, and because it is mainly introductions and greetings).

I have also noticed that the uptake of macrons in the media is still very slow. Past CORE blogs have discussed the importance of macrons in te reo Māori. If you’re unsure of how to add macrons, follow these simple guides:

Without wanting to get into the many reasons why te reo Māori is mispronounced, Te Mako and I thought we would choose 15 well-known place names and offer a free course to improve your pronunciation. The course involves interactive activities to support te reo Māori pronunciation, and a one-on-one virtual session with Te Mako or Anaru. If you are interested in enrolling in this course, register here:

Ngā Ingoa Wāhi o Aotearoa

Te Mako and I would also like to continue to gather ideas on te reo Māori and kaupapa Māori ideas to support whānau, learners, and staff. If you have any questions or stories to share please leave a comment below or tweet us: @anaruwhite or @OrzeckiT, or use the hashtags #correctPronunciation and #tereo. You can also use #TransformWithCore.

 

He rauemi

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Māori pronunciation

He rerekē tēnei, i tēnā — Each has its own uniqueness

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Māori pronunciation
Recently, I have had a lot of discussion with my colleague Te Mako Orzecki about te reo Māori and particularly about the pronunciation of our names.

We both agree on the importance of correct pronunciation, and, as former kaiako, we can think of several occasions when students’ names were mispronounced. I remember how students felt when their names were mispronounced and the disappointing and upsetting reaction from them. On the other hand, a fond memory I have is when a former colleague of mine came to me at the start of the year with her class list and asked me how to pronounce names correctly. A wee bit of preparation can lead to a positive start to a classroom relationship, and we know how important this is.

At times, Te Mako and I have been a bit slack correcting pronunciation, but we have been staunch lately, and this has been well-received with apologies and the desire to be correct.

In our discussions, we have talked about our names and experiences and wanted to share them to highlight the importance of pronunciation and the meaning behind names. I was interested to hear about the experiences and kōrero behind Te Mako’s name.

 

Te Mako and I would like to continue to gather ideas on te reo Māori and kaupapa Māori ideas to support whānau, learners, and staff. If you have any questions or stories to share please leave a comment below, or tweet us: @anaruwhite or @OrzeckiT, or use the hashtags #correctPronunciation and #tereo.

He rauemi

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