Pounamu tools
These templates are designed to implement the key kaupapa, competencies, and objectives
As life is, they are forever changeable
Kaupapa: Mauri
Objective: Why do we see them as so central in a teaching and learning model?
Why: Mauri - life principle, life force, vital essence, unique nature, a material symbol of a life principle.
Evidence: Māori students, some, but not all, will come with fears and anxieties during the transition
Brief: Fears and anxieties can weaken and reduce a student’s capacity to engage and learn. Will I cope? |
Will I be good enough? | Will it meet my needs?
From a current teacher….“In a classroom situation, having been a teacher for many years, I have always thought about working with young children—how easy it is to hurt them, as a teacher, as someone in power. A look, a word, an action can all do damage and it can happen in a single moment. Easy to damage, and hard to recover."
Why: Mauri - life principle, life force, vital essence, unique nature, a material symbol of a life principle.
Evidence: Māori students, some, but not all, will come with fears and anxieties during the transition
Brief: Fears and anxieties can weaken and reduce a student’s capacity to engage and learn. Will I cope? |
Will I be good enough? | Will it meet my needs?
From a current teacher….“In a classroom situation, having been a teacher for many years, I have always thought about working with young children—how easy it is to hurt them, as a teacher, as someone in power. A look, a word, an action can all do damage and it can happen in a single moment. Easy to damage, and hard to recover."
Kaupapa: Manaaki (Hospitality)
Objective: Hospitality: providing a nurturing environment and ensuring that people feel welcome
What: Taking Care of Learners’ Physical, Mental, Spiritual & Social Needs
Why: The importance of taking care of the student’s physical, mental, spiritual and social needs.
Physical: Room set up | Sufficient space | Air circulation |Water |Flat structure (not lecture theatre)
Mental: Attending to learning styles |Visual - Audio Reader /Writer | Stimulating content
Spiritual: Karakia | Acknowledging ancestors Whakapapa | Clarity about expectations | Powhiri/ mihi
What: Taking Care of Learners’ Physical, Mental, Spiritual & Social Needs
Why: The importance of taking care of the student’s physical, mental, spiritual and social needs.
Physical: Room set up | Sufficient space | Air circulation |Water |Flat structure (not lecture theatre)
Mental: Attending to learning styles |Visual - Audio Reader /Writer | Stimulating content
Spiritual: Karakia | Acknowledging ancestors Whakapapa | Clarity about expectations | Powhiri/ mihi
Kaupapa: Whakapapa (Genealogy) | Whanaungatanga (connections and relationships)
Objective: Incorporate ancestors as well as immediate whānau connections and relationships
What: Creating Space for Ancestors & Whānau in the Classroom
Why: There is a need for appreciating that students belong to whānau and that this has implications for who
they are.
And much more, for more info, book time to meet with our founder conrad@inspireineducation.co.nz
What: Creating Space for Ancestors & Whānau in the Classroom
Why: There is a need for appreciating that students belong to whānau and that this has implications for who
they are.
And much more, for more info, book time to meet with our founder conrad@inspireineducation.co.nz
Kaupapa: Tūmanako (desires or aspirations) & Pūmanawa (natural talents)
Objective: Attending to Aspirations & Fostering Natural Talents & Strengths
What: Focusing on talents, aspirations, resources and opportunities
Why: To promote tuakana-teina as a sustainable model of learning and development within schools.
What: Focusing on talents, aspirations, resources and opportunities
Why: To promote tuakana-teina as a sustainable model of learning and development within schools.
Kaupapa: Wānanga process of learning
Objective: To learn about ways of thinking and to do that is necessary to Māori.
What: Short sessions with Kaumātua
Why: To encourage learners to see wānanga as a symbol of sharing thoughts and knowledge to mediate a
dispute, decide on a particular course of action and to reinforce common bonds of kinship.
What: Short sessions with Kaumātua
Why: To encourage learners to see wānanga as a symbol of sharing thoughts and knowledge to mediate a
dispute, decide on a particular course of action and to reinforce common bonds of kinship.
Kaupapa: Tangata Whenuatanga (place-based)
Objective: To give students knowledge of their cultural background concerning sites of cultural significance.
What: Kōrero with Kaumātua affirming Māori learners as Māori
Evidence and Brief: Place-based education: affirming Māori learners as Māori.
What: Kōrero with Kaumātua affirming Māori learners as Māori
Evidence and Brief: Place-based education: affirming Māori learners as Māori.
Kaupapa: Kaitiakitanga (looking after our planet and people guardianship)
Objective: To share the importance of Kaitiakitanga and to learn about sustainable ways to live.
What: Session with Kaumatua about revitalizing our awa
Why: To teach how young people can get involved in the Kaitiakitanga of their Marae.
What: Session with Kaumatua about revitalizing our awa
Why: To teach how young people can get involved in the Kaitiakitanga of their Marae.
PROGRAM DEVELOPMENT
The following template is designed to implement the critical kaupapa, competencies, and objectives.
Māori conceptual frameworks Kaupapa Māori theory and the Māori Potential approach fundamentally, kaupapa Māori is the philosophy and practice of being Māori. Generally, it refers to the provision of services that are culturally appropriate and relevant, and by and for Māori.
A common theme underlying kaupapa Māori theory and practice is self-determination in respect of Māori asserting their right to achieve their aspirations for development and advancement; anchored in Māori values, knowledge, and cultural practices.
The Māori Potential Approach supports Kaupapa Māori theory. This strength-based approach to Māori public policy affirms Māori as key “catalysts for achieving exceptional life quality for themselves, their whānau, and their communities”, in ways that reflect Māori people and culture as assets, and acknowledging Māori as indigenous people with accompanying rights and responsibilities (Te Puni Kōkiri 2009).
Studies on the role of cultural identity in Māori student’s educational achievement suggest that strengthening this identity could decrease the impact of external issues on their academic performance. These perspectives strengthen the contention that mentoring programs for Māori learners should be relevant and specific, and grounded in Māori cultural values and principles.
International research findings of mentoring for indigenous learners in academic contexts are consistent with New Zealand studies – that mentoring is likely to be more successful in terms of supporting participation and completion when learners’ culture is taken into account.
In the context of the study, kaupapa Māori theory and the Māori Potential approach support and promote a position that good mentoring practice for Māori tertiary learners should utilise Māori epistemological and pedagogical traditions and reflect a Māori potential-focus.
Māori conceptual frameworks Kaupapa Māori theory and the Māori Potential approach fundamentally, kaupapa Māori is the philosophy and practice of being Māori. Generally, it refers to the provision of services that are culturally appropriate and relevant, and by and for Māori.
A common theme underlying kaupapa Māori theory and practice is self-determination in respect of Māori asserting their right to achieve their aspirations for development and advancement; anchored in Māori values, knowledge, and cultural practices.
The Māori Potential Approach supports Kaupapa Māori theory. This strength-based approach to Māori public policy affirms Māori as key “catalysts for achieving exceptional life quality for themselves, their whānau, and their communities”, in ways that reflect Māori people and culture as assets, and acknowledging Māori as indigenous people with accompanying rights and responsibilities (Te Puni Kōkiri 2009).
Studies on the role of cultural identity in Māori student’s educational achievement suggest that strengthening this identity could decrease the impact of external issues on their academic performance. These perspectives strengthen the contention that mentoring programs for Māori learners should be relevant and specific, and grounded in Māori cultural values and principles.
International research findings of mentoring for indigenous learners in academic contexts are consistent with New Zealand studies – that mentoring is likely to be more successful in terms of supporting participation and completion when learners’ culture is taken into account.
In the context of the study, kaupapa Māori theory and the Māori Potential approach support and promote a position that good mentoring practice for Māori tertiary learners should utilise Māori epistemological and pedagogical traditions and reflect a Māori potential-focus.
Whakataukī and messages: Using whakatauki to guide the learnings and key messages. They help to paint a natural picture of what the message is trying to get us to think about.
Ehara i te tī e wana ake
Man is not like the cabbage tree (cabbage trees can regrow their shoots and we cannot regrow) We have one shot at life and its up to us to make the most of it.
Kāore te kumara e kōrero mō tōna ake reka
The kumara does not say how sweet he is
Whāia te iti kahurangi. Ki te tūohu koe me he maunga teitei
Do not bow down to anything less than the highest mountains
Nou te rourou. Nāku te rourou ka ora ai te iwi
With your basket and my basket, the iwi will be fed, If we can work together well we can achieve much more
He waka eke noa
We are all in this waka together, If one person isn’t pitching in the waka will not move in the right direction
Ko te amorangi ki mua. Ko te hāpai o te muri.
Leaders in the front and the workers in the back. Without the back there would be no front and each job is just as important
Tauparapara
Tuia i runga (weave what is above) what things have happened in the past?
Tuia i raro (weave what is below) what things that are yet to come?
Tuia i roto (weave what is inside) who are we?
Tuia i waho (weave what is around) what can we share with those around us? What can we give to others?
Tuia i te here tangata (weave everything and everyone together) How can we bring all the strands of humanity together?
Ehara i te tī e wana ake
Man is not like the cabbage tree (cabbage trees can regrow their shoots and we cannot regrow) We have one shot at life and its up to us to make the most of it.
Kāore te kumara e kōrero mō tōna ake reka
The kumara does not say how sweet he is
Whāia te iti kahurangi. Ki te tūohu koe me he maunga teitei
Do not bow down to anything less than the highest mountains
Nou te rourou. Nāku te rourou ka ora ai te iwi
With your basket and my basket, the iwi will be fed, If we can work together well we can achieve much more
He waka eke noa
We are all in this waka together, If one person isn’t pitching in the waka will not move in the right direction
Ko te amorangi ki mua. Ko te hāpai o te muri.
Leaders in the front and the workers in the back. Without the back there would be no front and each job is just as important
Tauparapara
Tuia i runga (weave what is above) what things have happened in the past?
Tuia i raro (weave what is below) what things that are yet to come?
Tuia i roto (weave what is inside) who are we?
Tuia i waho (weave what is around) what can we share with those around us? What can we give to others?
Tuia i te here tangata (weave everything and everyone together) How can we bring all the strands of humanity together?
Pictured evidence of Our kaupapa in action - for more, go to our facebook, instagram, twitter pages
