Te Takanga o Te Wā hei Tīrewa Ako

Te Takanga o Te Wā | Webinar 8 – Te Takanga o Te Wā Hei Tīrewa Ako (Transcript)

Tēnā koutou katoa. E mihi maioha atu ana ki a koutou katoa kua rauhī nei ki tēnei kauhaurangi. Ko taku ingoa ko Anahera McGregor, ko taku iwi ko Ngāti Ruanui, ā, ko taku kaupapa i tēnei rā, he aro ki te Tīrewa Ako mō Te Takanga o Te Wā.

Nau mai, hoake tātou e tūhura i tēnei kaupapa nui whakaharahara kua tata te puta atu ki te motu. E mihi ana ki tēnei kaupapa nui whakaharahara, te whakaako i ā tātou hītori. Hei tīmata ake, hei wāhi i tā tātou kaupapa, e whakaaturia atu ana ki a koutou tētahi rauemi kātahi anō nei ka mutu te waihanga – He Aratohu mā te Kaiako. Nau mai te wānanga ki tā tātou kaupapa!

Ka tīmata ake i konei te peita i tētahi pikitia nui mā tātou, kia kite ake tātou ki ngā aho huhua o tā tātou kaupapa. Ko te kaupapa nui e manaaki nei i a tātou ko Te Tamaiti hei Raukura, ōna ātaahua katoa ka noho ki tēnei kaupapa. Kei raro i a ia ngā whāinga o tērā kaupapa rā, ko te Tikanga ā-Iwi. Kua waihangahia mai tētahi whenu hou ka noho ki raro i te maru o te Tikanga ā-Iwi. Ko Te Takanga o Te Wā tōna ingoa. Ka noho ko ia hei whenu tuarima mō te Tikanga ā-Iwi.

Anā, ko te kaupapa ka whārikihia i tēnei rā, he titiro ki te Tohu Ako, ki te Tīrewa Ako mō tēnei kaupapa, Te Takanga o Te Wā. Kāti, e whā ōna whāinga e kite mai nei tātou. Ko te whāinga tuatahi, ‘Kei te mōhio ahau nō whea ahau, nō wai hoki ahau’. Ko te ‘ahau’ e kōrerohia nei ko te ākonga. ‘Kei te mōhio ahau ki ngā kōrero tuku iho o te rohe e noho nei au’, koirā te tuarua. Ko te tuatoru, ‘Kei te mōhio ahau ki ō mātou hononga ki takiwā kē’. Ana, ko te whakamutunga, ko te whāinga tuawhā, ‘Kei te mōhio ahau ki ngā kōrero nehe o Aotearoa’. Ka pai.

Tērā hoki ētahi tirohanga e rima. He tirohanga Māori ēnei hei ārahi i ā tātou whakariterite i ngā kaupapa hei whakaako mā tātou. Ko te Kaitiakitanga, te Tūrangawaewae, te Mana Motuhake, te Whakapapa, me te Whanaungatanga.

Ka pai. He aha tēnei mea te Tīrewa Ako? He momo anga marautanga te Tīrewa Ako. Ana, ko ā koutou mahi, he titi i ngā akoranga e hiahiatia ana te whakaako e koutou. Mā koutou tonu ērā akoranga e waihanga, ana, ka whakairi, ka titi tonu ki tētahi anga marautanga. Mō ia Tīrewa Ako, tērā ētahi Tohu Ako. Ko te Tohu Ako, he āwhina i a koutou ki te whakaako i tēnei kaupapa. Ana, ko te hiahia, ka mau ana he ariā e te tamaiti, ka kauneke atu, ka kauneke atu, ānō nei he rangitupu. Nō reira, ka mau ana tētahi kaupapa, ā, ka pai. Ka neke, ka neke, ka neke. Ana, ko te tino ngako pea o ngā Tohu Ako nei, ko ngā mōhiotanga, ngā māramatanga, me ngā pūkenga hoki kia mātua mau i ngā ākonga, e angitū ai tana ako i tēnei ara, i te ako hītori. Nō reira, āe, te Tīrewa Ako tēnei me ana Tohu Ako. Kia tirohia ake e tātou.

Ana, e rārangihia mai nei ngā kaupapa e noho ana ki raro i te maru o te Tohu Ako. Ana, kua kitea e tātou ‘Ngā Whāinga’ i mua atu, kei konei ērā whāinga rā. He ‘Kupu Whakaahua i te Whāinga’ kia tino mārama tātou, he aha te hiahia o te whāinga rā. Me mōhio ahau ki te aha? He aha tēnei whāinga? Nō reira, kua tuhia mai ētahi kupu hei whakaahua i tērā. Ka kitea e tātou ‘Te Ngako o te Whāinga’, ‘Te Roanga o te Kōrero’. Ana, ko ‘Te Roanga o te Kōrero’ nei, ngā āhuatanga me mau i te tamaiti. Ka pai. ‘Ngā Pūkenga’ whakaako hītori, āe. Kei konei hoki, kei te nama whā (ono) nei, he āwhina mā te kaiako, he kupu hei ārahi i te ākonga, kua waihangahia mai tētahi wāhanga mā te whānau, i te mea kei te mōhio tātou kāore he āhuatanga me noho ki te kore te whānau e tautoko i a tātou. Nō reira, he mea nui kia titiro ki te whānau. Te nama tuawhitu me te nama tuawaru nei hei tautoko i te ako, ‘Hei Tautohu i te Ako’, me te mea tuawaru, ‘He Ngohe’. Ka taea e koutou ērā ngohe te whakaako. Ki te hiahia, ka panoni ki ā koutou e pai ai. Nō reira, āe, ko ēnei kaupapa katoa nei, he Tohu Ako.

Ka pai. Ana, kua kōrerohia kētia e tātou ngā whāinga nei. Engari kia titiro anō tātou ki ēnei, kia mōhio tātou e whā ngā whāinga. Māmā, maramara keke noa iho!

Kei ia whāinga ētahi aronga. Nā, e rua ngā aronga mō Te Takanga o Te Wā. Ko te tuatahi, ko ‘Tōku tū i te ao’. Ehara i te mea ko “tōku” ko te kaiako, engari e kōrerohia nei mō te tū a te tamaiti ki te ao – ‘Tōku tū i te ao’. Ko tērā e akiaki ana i te tamaiti kia tiro whaiaro ki tana ao ake. He rerekē ngā ao katoa o ia tamaiti, nō reira, e tiro ana ki tērā āhuatanga, ‘Ko wai ahau?’, ‘Nō hea ahau?’. Ana, ko te tuarua, ko ‘Ngā Pou Herenga’, e kōrero nei, e aro nei tēnei ki ngā pou whakaherehere o te tangata ki tangata kē, ki wāhi kē, me kī, ki te ao whānui tonu. Hei tauira pea mā tātou, ko Anahera ahau, kei Te Manawatū ahau e noho ana, engari nō Taranaki ahau. Nō reira, me mahara ahau ki te wā kāinga, kaua noa iho ki te wāhi e noho nei au. Nō reira, e akiaki ana kia tino mōhio te tamaiti ki ōna hononga ki te ao.

Ka pai. Ana, ka titiro ake tātou ki tētahi whāinga kotahi, ā, kua kapohia mai ko ‘Whāinga Tuatahi’ hei ārahi i a tātou. Anā, kua whakahāngaihia, kei te kite pea koutou i ēnei kupu nei – te “raukura”, te “uri whakaheke”, ā, nō Te Tamaiti hei Raukura ērā kupu. Kua whakahāngaihia mai ki konei, ki tēnei whāinga, i te mea e tino hāngai ana tēnei whāinga ki tēnei mea, te ‘Uri Whakaheke’. He uri whakahere te tamaiti. Nō reira, ka pānuihia pea tētahi, te wāhanga whakararo noa iho nei: “Me mōhio te tamaiti he wāhi motuhake tōna i te ao, he hītori motuhake ōna, mā reira e whai oranga ngākau, oranga wairua ai ia”. Nō reira, āe, e whakaahuahia ana te tino āhua o te whāinga i konei. Ka pai.

‘Te Ngako o te Whāinga’, he tauira tēnei. I tēnei whāinga, i te whāinga tuatahi nei, e rima ngā āhuatanga nui hei ako mō te whāinga, mōna i te whāinga - hei ako mā te ākonga mōna i tēnei whāinga. Nō reira, kua whakawhāitihia mai ki ētahi āhuatanga e rima noa iho. Ko te manako he āwhina nui ia tērā, tērā i a koutou. Ko te kaupapa nui hei mau i te ākonga, nō mua ngā kōrero tuku iho. Nō mua ngā kōrero tuku iho. Ka rua, he whakahirahira ngā tūmomo kaupapa o te wā. Ko ētahi ka whakanuia auautia. Hei tauira noa iho ēnei, te Koroneihana, te rā o Waitangi, te whakanui rānei i a Rātana. Mā koutou tonu e whiriwhiri te kaupapa e whai take ana ki a koutou. Tērā pea, mēnā i Taranaki ahau, tērā pea, ko taku kaupapa ko Parihaka. Nō reira, mā koutou tonu e whiriwhiri te ara e pai ana ki a koutou. Ka pai. Ko te mea tuatoru, he mea whakaahua te pepeha i te tuakiri. Āe, tērā tērā. Ā tātou ākonga ka tīmata ana ki te wherawhera ko wai rātou, ko te pepeha pea tētahi āhuatanga hei ārahi i a rātou. Anā, he uri te tangata nō ngā tātai kōrero tuku iho, nō ngā tātai whakapapa. He whakapapa ō te katoa, he kaupapa, he kōrero tuku iho ō te katoa. Nō reira, e kī atu ana ki a tātou ki te poipoi i ērā, te hītori motuhake o te tamaiti, kia kite ia i te ātaahua o tōna wāhi ki te ao. Ko te mea whakamutunga nei, nō te whānau, te iwi, te hapori, me ētehi atu rōpū te tangata. Kāti pea, koinei tēnei te whāinga tuatahi, te ngako o tēnei whāinga.

Hei whakakapi ake i tēnei wāhanga, kia whakarewahia ngā rauemi ki a koutou, wānangahia ngā ihirangi. Tuarihia whānuitia ki ngā whanaunga, ki ngā hoa kaiako puta i te motu, kia mōhio rātou, anei he kaupapa hei āwhina i a rātou. Ko te mea tuarua, ahakoa... kāore e kore kua tīmata kē koutou ki te whakaako i ngā kaupapa hītori - he āhuatanga Māori tērā. Nō reira, i a koutou ka waihanga, ka whakarite i te mahere, tērā pea mō tērā tau, he aha ngā kaupapa hītori hei whakaako mā koutou? Me tīmata ki te whiriwhiri i ngā āhuatanga whai take ki a koutou. Ana, ko taku kupu whakamutunga ki a tātou i tēnei rā, tērā ētahi kupu, kua neke atu i te rua mano kei Paekupu e whakaputuhia ana. E akiaki ana i a koutou ki te kai i ērā kupu hei āwhina i te whakaako.

Nō reira, āe, kua tae ki te mutunga o tēnei kauhaurangi, e mihi atu ana ki a koutou. Kia kaha ki te whai i tēnei ara, ki te whakaako i te hītori. Tēnā koutou katoa.

TRANSLATION

Te Takanga o Te Wā | Webinar 8 – Te Takanga o Te Wā Hei Tīrewa Ako (Translation)

Greetings everyone. A warm welcome to everyone attending this webinar. My name is Anahera McGregor, I am of Ngāti Ruanui descent and am here today to talk about the Tīrewa Ako for Te Takanga o Te Wā.

Let’s begin exploring this exciting subject that is about to be released nationally. I acknowledge the importance of this work, teaching our history. To begin with, to get things underway you’re being shown a resource that has only just been developed – Teacher Guidelines. All discussion is welcome!

I will begin by painting the big picture for us, to enable us to see the many therads of our subject. The overarching topic that guides us is Te Tamaiti hei Raukura, all its beauty is embedded in this initiative. Below that is how that idea will be pursued, Tikanga ā-Iwi. A new strand has been developed that sits under the mantle of Tikanga ā-Iwi. It’s called Te Takanga o te Wā. It becomes the fifth strand of Tikanga ā-Iwi.

The focus for today is on looking at the Tohu Ako (learning indicators) and the Tīrewa Ako for Te Takanga o Te Wā. So, as you can see, this subject has four objectives. The first objective is, ‘I know who I am and where I am from’. The ‘I’ that is being talked about is the student. ‘I know the historical stories of the area where I live’, that’s the second objective. The third is, ‘I know our connections to other places’. And lastly, the fourth objective is, ‘I know about the historical accounts of Aotearoa’. Good.

There are also five perspectives. These Māori worldviews guide the planning of what we will teach. They are Kaitiakitanga, Tūrangawaewae, Mana Motuhake, Whakapapa and Whanaungatanga.

So, what is Tīrewa Ako? The Tīrewa Ako is a type of curriculum framework. And your job is to populate it with the lessons that you want taught. You develop those lessons yourselves, and then align them to the curriculum framework. For each Tīrewa Ako, there are some Tohu Ako. The Tohu Ako assist you in teaching the subject matter. The idea is that once a child grasps a concept, they will continue to progress and develop as the learning is scaffolded. And so, once they grasp a concept, good, they move on, and move on, and move on. At the heart of these Tohu Ako are the knowledge, understanding, and skills students will need to master in order to be successful in their learning of history.  So, yes, this is the Tīrewa Ako and its Tohu Ako. Let’s take a further look.

Listed here are the parts that sit within the Tohu Ako. We saw ‘Ngā Whāinga’ previously, and here they are again. The ‘Kupu Whakaahua i te Whāinga’ clarify for us what that goal is about. What do I need to know? What is the aim? So, some words have been written to describe that. We can also see ‘Te Ngako o te Whāinga’ and ‘Te Roanga o te Kōrero’. Te Roanga o te Kōrero are the things that the child must grasp. Good. ‘Ngā Pūkenga’ history teaching skills, yes. Also here, at number four (six), is help for the teacher, guidance for the student, a section has been developed for families because, as we know, nothing can be done is families don’t support us. Therefore, it's crucial that we look at families. Number seven and number eight support learning, ‘Hei Tautohu i te Ako’ and the eighth one, ‘He Ngohe’. You can use those activities. If you wish, change them to suit your needs. So, yes, all of these here are referred to as Tohu Ako.

Alright. Now, we have already talked about these goals. But let’s take another look so that we understand that there are four goals. Simple, a piece of cake!

Each objective has some foci. Now, there are two foci for Te Takanga o te Wā. The first is ‘My place in the world’. The “my” is not the kaiako, but it’s talking about the place of the child in the world – ‘My place in the world’. That is to encourage the child to look personally at their own world. Each child’s world is different, so, that is looking at that idea of ‘Who am I?’, ‘Where am I from?’. Now, the second is ‘Connections’ – which talks about, which focuses on the connections someone has to another person, to another place, and of course, to the wider world. For example, I am Anahera, I reside in the Manawatū, but I am from Taranaki. So, I need to acknowledge my home, not just the place I live. So, we are encouraging the child to understand their connections to the world.

Awesome. Let’s take a look at one of the objectives, we’ve got ‘Whāinga 1’ to guide us. Now, it’s been aligned, you can maybe see these words – “raukura” and “uri whakaheke”, those words are from Te Tamaiti hei Raukura. They’ve been aligned here to this objective, because this objective relates perfectly to the concept of ‘uri whakaheke’. The child is a descendant. So, we might read one, just this bottom part: “The child should know that they have a special place in the world, and a unique history, from which will grow a sense of self and well-being”. So, yes, the real crux of the objective is described here. Awesome.

‘Te Ngako o te Whāinga’, this is an example. In this objective, this first objective, there are five main things to be learnt while they’re at this objective - for the student to learn while they are on this goal. So, these have been grouped into just five ideas. Hopefully that is helpful for you. The most important idea for the student to understand is that our stories stem from the past. Second, is about special events, some of which are celebrated regularly. These are just some examples, the Coronation, Waitangi Day, or the Rātana celebrations. It is up to you to choose the event that is most relevant to you. Maybe if I was in Taranaki, my event would be Parihaka. So, you choose the path that best suits you. Good. The third one is that pepeha is a descriptor of identity. Yes, that’s that. Our students when they start to explore who they are, pepeha might be something that guides them. Then, a person descends from stories of the past, from a line of descent. Everyone has ancestry, everyone has events and stories that are passed down through generations. Therefore, this is saying we should nurture those stories, the unique histories of the child, so that they see their special place in the world. This last one is that a person comes from a family, a tribe, a community, and other groups. Right, this is the first objective, the substance of this objective.

To conclude this session, when the resources are available to you, discuss what’s in them. Share them widely with your relatives, with teachers around the country, so that they are aware that here is something to help them. Secondly, even though … no doubt you will have already started teaching history, which is what we do as Māori. So, when you develop and prepare the plan, maybe for next year, what historical concepts will you teach? Start choosing the ones that are relevant to you. And my final word to you all today, there are some words, in excess of two thousand that are in Paekupu. I encourage you all to access those words to help you in your teaching. \

Well, we’ve come to the end of this webinar, thank you. Let’s give our best in our pursuit of teaching history. Thank you all.