2002 development of kei tua o te pae - ngahihi whatu pokeka powerpoint.pdf · “he kakano ahau i...
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2002 development of Kei Tua o Te Pae
2003 phase one of the development began – Ministry of Education and University of Waikato – working with Maori immersion centres
2005 phase two of the development began – Developing a philosophy or kaupapa
Those involved were kaumatua, professionals in ECE, practitioners, writers group, Ministry of Education and Learning Media
2007 submitted to Learning Media: Named Te Whatu Pokeka
2009 September launched at the University of Waikato.
Critical Theory :
Founded upon Marxist/socialist understandings
Transformation required to expose, confront and challenge disparities, injustices and inequalities - empowering people to liberate themselves from these structures.
Challenging hegemony as a way of thinking – when oppressed groups take on dominant group thinking and ideas uncritically and as `common- sense’, even though those ideas may in fact be counter-productive ****
Constructivism/Socio-cultural Theory:
• Knowledge is validated through located and specific social constructions of the world
• Linked with reflecting and expressing identity
• From a constructivist perspective there is no one truth that can be generalized across all communities rather there are multiple ‘truths’.
(Being Maori - being Maori )
Maori immersion
Centres with a bicultural philosophy
50% Maori children in auraki Programmes
76% Maori children in auraki programmes
30% Maori children in auraki programmes
•The Maori child was to remain the focus of the work
• All views and ideas which emerged from this work were valid
•Māori knowledge would be privileged
• Process based on subjectivity.
Story telling
Kupu whakarite / Metaphors
Whakatauaki / whakatauki
Literature by Maori and indigenous writers
Began with a blank sheet of paper
Ta Blueprint, image, representation, impression - whakapapa
ama balance, stability, consistency
ariki Chiefly status, devine being
tama Derivative of tama-nui-te-ra, an atua depicted by the sun
riki young shoot connected to a root system; a metaphor for whakapapa
Moko patterns, imprint, recurring theme, history
and traditions - whakapapa
oko vessel, container, storage place
kopu cavity, opening, women’s womb – birth;
kopu a Papatuanuku - death
pu young shoot , early stages of growth, attached to a root system - whakapapa
puna source of life, source of knowledge, origins - whakapapa
“he kakano ahau i ruia mai i Rangiatea. E kore au e ngaro”
“I am a seed sown in the great Rangiatea. Because of
this, I will never be lost”
• Whakapapa
• They were spiritual, sensitive, responsive and intelligent beings
Te timatangako te koreko te pona te po ka puta ko te kukuneko te pupukeko te hihiriKo te maharako te manakoka puta ki te whei aoki te ao marama
Potential
evolution
The child has potential.
Clarity
the child learns and grows
The Maori child reconciles new ideas with what they already know. They understand
Within this tauparapara lay the foundation for kaupapa Maori assessment
Potential the Maori child has potential. They come with prior knowledge
The child knows. mohiotanga, matauranga maramatanga
evolution the Maori child develops and grows within their culture. They learn new things. Satisfaction joy and delight is an affirmation of new understandings.
The child has a way of being –mana, wairua, mauri.
clarity The Maori child is learning and discovering new things, problem solving, obtaining new understandings. Achieving success
Adults extend on what children already know. Planning, implementation and evaluation is an educators ways of doing
Te Kore
The Creation: The void, the nothingness
Conception and birthing: The womb
The learning child: A repository of old and
new knowledge’s
Te Po
The Creation: Darkness, stirring
Conception and Birthing: A child is conceived
The learning child: A thought is planted
Te Kukune
The Creation: A tightening,
stretching
Conception and Birthing:
Tightening, constriction, stretching
The learning child: Exploration,
searching, probing
Te pupuke
The Creation: Intensity, patterns of energy
Conception and Birthing: Pulsating,
patterns of energy are regular
The learning child: Intense desire to
know, the need for more information
Te hihiri
The creation: Energy, urgency, dramatic
departure is played out
Conception and birthing: Patterns of regularity,
energy is created by the baby, urgency. A child
is born
The learning child: Complexity of learning, new
knowledge
Te mahara
The creation: Apprehension, feeling of
unease, tension
Conception and birthing: Apprehension, trauma
as a result of separation
The learning child: Frustration, tension,
contention as child strives to learn new things
Te manako
The creation: Yearning, desire to be
reunited
Conception and birthing: Desire for
security and bonding
The learning child: Support in the acquisition of new
knowledge is required
Te ao marama
The creation: World of light brings new
knowledge, insights
Conception and Birthing: Birthing brings
new meanings, new beginnings and
understandings
The learning child: Negotiation, discovery of
new knowledge and understandings,
empowerment
The Image of the Child
• Ira Atua: Essence of
the Gods
• Ira Wairua: Essence
of the ancestors
• Ira Tangata:
Essence of both
mother and father
Te Tamaiiti
Links to the
gods and
creation of
the world
Links to
mother
and
father
Links to
ancestors
that have
passed on
Te Ira
Wairua
Te Ira
Atua
Te Ira
Tangata
The sources of mana,
mauri, tapu, wairua
The ideas and processes which emerge from the tauparapara
and all the discussions are articulated to make clear
associations to concepts of growing and learning. It is
therefore considered that these children are born complete,
with a ways of knowing: Ngā mohiotanga / matauranga /
maramatanga which has been influenced by her/his history in
time, space and place.
The key ideas formulated from the tauparapara creates an
image of the Māori child. The child in its journey through to
conception is adorned with her/his own mana (potential and
spiritual power); mauri (living essence) and wairua (spiritual
self) inherited from it’s ancestors, from the spirit world of atua.
These beliefs link to the notion that a child has a way of being:
Te ahuatanga o te tamaiiti.
Key concepts of tīkanga Whakaako or teaching and learning within
a Māori context promotes that tīkanga Māori be a basis for all
learning contexts. This describes the role adults play in the
learning and teaching of Māori children or ways of doing: Tikanga
whakaako.
Key Messages from te Tauparapara