Te Taha Whakaako

Te Takanga o Te Wā | Webinar 6 – Te Taha Whakaako

Hineihaea: Tēnā koutou e whakarongo mai nei ki a māua ko tōku hoa i tēnei wā. Kei te kōrero māua mō Te Takanga o Te Wā me te taha whakaako. Ko Hineihaea Murphy tōku ingoa, nō Ngāti Kahungunu ki Te Wairarapa, nō Ngāti Apa, me Ngāi Tahu. Tēnā koutou katoa. Kei a koe, e Hēmi.

Hēmi: Kia ora Hineihaea. Kia ora hoki koutou e mātakitaki mai nei i tēnei kiriata poto nei. Ko Hēmi Dale tōku ingoa. He uri whakaheke nō ngā iwi o Te Rarawa me Te Aupōuri. He whenua e kīia nei ko Muriwhenua. Kia ora anō rā koutou.

Hineihaea: Tēnā koe, Hēmi. Nau mai Hēmi ki tēnei o ā tātou kauhaurangi. Ko te kaupapa e kōrerohia ana i tēnei wā, ko te taha whakaako, i runga i te mōhio, arā tētahi tino pūtoi ako mō Tikanga ā-Iwi whānui e hāngai tonu ana ki tā tātou kaupapa, ki Te Takanga o Te Wā. Nō reira, he aha tēnā pūtoi ako, tēnā huarahi whakaako e tika ana hei kawe i ngā kaupapa o Tikanga ā-Iwi?

Hēmi: Kia ora. Heoi anō, i te mea ko te aronga o ā tāua kōrero ko te whenu o Te Takanga o Te Wā, te whenu hou, me kī, kua whakaurua ki roto i te wāhanga ako o te Tikanga ā-Iwi. Mā tēnei whenu, mā roto rānei i tēnei whenu ka whai wāhi ā tātou tamariki ki te āta titiro, ako hoki, mō ngā tāngata, ngā tūāhua o mua, ngā kaupapa rānei i whakaawe, e whakaawe tonu nei rānei i a tātou i tēnei wā, i te mea, koirā tētahi āhuatanga o te hītori, o tā tātou titiro whakamuri. Engari, e whakaaro hoki ana ki ngā hononga e tūhono nei i a tātou ki ngā kaupapa o mua, me te hono o ērā kaupapa o mua ki a tātou o tēnei wā, te hononga rānei ki ngā kaupapa o āpōpō ka hua ake.

Nā, kia hoki anō ki tō pātai mō te pūtoi ako i roto i te Tikanga ā-Iwi. Ko te huarahi ako, me kī, o te Tikanga ā-Iwi e kīia nei ko te ‘Pakirehua Pāpori’. Nā, e toru ōna wāhanga. Ko te wāhanga kia whakamahia whānuitia, ko te pakirehua. Koirā te whai wāhi o ā tātou tamariki ki te hanga pātai pakirehua e pā ana ki ngā kaupapa e akohia ana e rātou. Te patapatai, te tukatuka mōhiohio, te whiriwhiri ko ēhea ngā kōrero e whai pānga ana ki ngā kaupapa e whāia ana, te whakahiato i ērā kōrero, me te whakawhiti i ō rātou kitenga e pā ana ki te kaupapa e akohia ana. Koirā tētahi wāhanga o te pakirehua pāpori.

Wāhanga tuarua, ko te whai wāhi o ā tātou tamariki ki te titiro ki ngā tirohanga rerekē a te tangata i roto i ngā kaupapa e akohia ana e ngā tamariki. He kaupapa nui tēnei i roto i te Tikanga ā-Iwi. E āhua rite ana pea ki te kuhu i ngā hū o tētahi atu. Kaua ko te kuhu noa iho i aua hū, heoi anō, ko te hīkoi hoki i a koe e mau ana i ērā hū. Āe, mā te pērā ka whai wāhi koe ki te whakawhanake mōhiotanga ki ngā tirohanga rerekē a te tangata.

Heoi anō, ko te wāhanga tuatoru o te pakirehua pāpori, e kīia nei ko te ‘Koringa Pāpori’, arā, te “Social Action”. Koirā te whakamahinga mōhiotanga i whanaketia e te ākonga, me te whakahāngai i ērā mōhiotanga ki tētahi kaupapa i roto i te ao o te ākonga. He kaupapa i te kura pea, he kaupapa rānei i te hapori, i te kāinga rānei, nē.

Hineihaea: Ka pai.

Hēmi: Āe, he kaupapa nui tērā, i te mea he moumou tāima te ako noa iho mō tētahi kaupapa me te kore pea e taea te whakautu i te pātai, “Kia ahatia?”, arā, “So what?”

Hineihaea: Nā reira, ko tēnei mea te Pakirehua Pāpori, kua mōhio pea ētahi ki tēnei mea te ‘pakirehua’, kua roa tēnā pūtoi ako e whakaarohia ana, e whakatinanahia ana i roto i ngā karaehe. Pēhea nei tōna āhua? He aha rānei tētahi tauira o taua pūtoi ako i roto i te horopaki o Te Takanga o Te Wā? He tauira tāu?

Hēmi: Ko tētahi pea, ko tētahi mahi e whakahaeretia ana e au e pā ana ki a Whina Cooper. Heoi anō, ko te titiro ki te whakatūnga o Te Rōpū Wāhine Māori Toko i te Ora, koinā tētahi wāhanga o te kaupapa, te titiro hoki ki Te Hīkoi Whenua. Nā, i roto i tērā kōwae ako, ‘unit’ me kī, i whakawhanake mōhiotanga, i rangahau ngā ākonga i taua kaupapa, i aua kaupapa e rua rā - Te Rōpū Wāhine Māori Toko i te Ora me Te Hīkoi Whenua. Tuatahi, nā rātou tonu i whakarite pātai hei whakautu mā rātou. Nā, ko ērā pātai i noho i runga i tētahi tūāpapa, me kī. I tōia mai i ngā ākonga ō rātou mōhiotanga ki a Whina me ngā mahi a Whina. I pātaitia hoki te pātai, “He aha ā koutou pātai mō Whina me āna mahi?”. Ana, ko ērā pātai ka noho hei pātai pakirehua mō ā rātou mahi rangahau i ngā mahi a Whina.

Nā, ki te taha o tērā kaupapa me kī, a Whina Cooper, Te Rōpū Wāhine Māori Toko i te Ora, Te Hīkoi Whenua, ana, ka whakanohongia tētahi arotahi. Ana, ko tēnei mea te ‘arotahi’, ko te titiro a ngā ākonga ki tētahi huatau e pā ana ki te kaupapa. Mā te kaiako e whiriwhiri te huatau. Te huatau i whiriwhiria e au, ko te huatau o te ‘panoni’. Ana, ko te arotahi, ko te ‘Tīmata panoni’, arā, ‘Initiating change’. Heoi anō, ko tā ngā ākonga, he rangahau i taua kaupapa, he whakawhanake mōhiotanga, he whakautu i ā rātou pātai. Ana, i runga i ērā mōhiotanga i whakawhanaketia e rātou, i taea e au te pātai atu ki a rātou, “Ina whakaaro rātou i tā rātou i ako ai mō Whina, he aha tā rātou i ako ai mō tēnei mea, te tīmata panoni?”. Ana, ka tōia mai i a rātou ō rātou māramatanga e pā ana ki te arotahi, te tīmata panoni.

Nā, kei a au pea ētahi tauira. Koinei ētahi o ngā māramatanga i puta mai i ngā ākonga. Ko tētahi, ko te ‘tīmata panoni’ te arotahi, anei te māramatanga, “I ētahi wā ka taea e te tangata takitahi te tīmata panoni hei waihanga i te hapori, i te porihanga hoki”. Nā, ko tēnā kōrero kei te hāngai ki te arotahi o te tīmata panoni. Kei te kitea hoki he hononga ki te kaupapa i te mea i ahu mai te kaupapa i ngā mōhiotanga i whakawhanaketia. Te māramatanga o tētahi atu, “I ētahi wā me mātotoru kē te kiri o te tangata tīmata panoni.” He tika tērā, nē rā?

Ana, ko tētahi atu tauira ko te whiriwhiri, tiki atu rānei i ētahi whakataukī me te whakamahi i ērā hei māramatanga. Anei tētahi, “Ko te pipi tuatahi, ko te kaunuku tuarua”. Ko te whakamāramatanga a te tauira, ana, ko tēnei mea te panoni, he iti noa pea te panoni tuatahi, engari ka whāia tērā e tētahi panoni āhua nui ake, ana, ka tupu haere, ka nui haere te panonitanga e hiahiatia ana kia tutuki. Heoi anō, koirā ētahi tauira. Tēnei mea te māramatanga hoki, kei tētahi taumata teitei ake i te whakawhanake mōhiotanga. Kāore pea e taea ki te kore e whanaketia he mōhiotanga. Ko tēnei tētahi o ngā hiahia o Tikanga ā-Iwi, me kī, o ngā wāhanga ako katoa, kia eke ngā pūkenga whakaaro o ā tātou ākonga ki ngā taumata teitei o tēnei mea te whakaaro.

Hineihaea: Tika, tika, kia hōhonu ake, kia whānui ake tana titiro.

Hēmi: Koirā. Āe, kia whānui ake rānei te titiro.

Hineihaea: Ko taua huatau matua, i mea mai koe nāu i tiki, nāu i kōwhiri taua huatau matua. He mea hāngai pū ki te pātai a ngā tamariki? He mea rānei hei akiaki i a rātou kia whānui ake te titiro ki te kaupapa, kia hōhonu ake rānei ō rātou whakaaro mō te pātai?

Hēmi: Ka whakautu pēnei au i tō pātai. Kei te maumahara pea tāua i ētahi o ngā mahi Tikanga ā-Iwi o mua, e kīia nei e au, he ‘mahi pūtere’, he ‘project’, nē? Ko tētahi pūtere āhua rongonui nei, ana, ko tērā e kīia nei, ko tērā mō tētahi tangata rongonui, he ‘Tangata Rongonui’ te ingoa o te kaupapa. Heoi anō tāu he kimi i ētahi meka, kōrero rānei mō tērā tangata, he whakahuihui i ērā kōrero, ā, kua oti kē tō pūtere, nē? Ko te raruraru o tērā, kāore tērā i te ārahi i ā tātou tamariki ki tētahi taumata tiketike ake i te kohikohi meka noa iho, nē? Nā, muri mai i tēnā, ko te whakaaro ko te mea nui kē, ko te whakawhanake mōhiotanga — koirā te mutunga iho tino nui rawa atu e hiahiatia ana. Kei te pai noa iho tērā. Heoi anō tā tātou he kī, “Nā, kei hea a Pae Tawhiti, te pae e tawhiti ake ana i te mōhiotanga?”. Anā, a māramatanga tērā.

Hineihaea: Mō te mōhiotanga noa iho te take!

Hēmi: Koirā. Mōhio ana tāua, nē, ko te ao nei, ko ngā mōhiotanga kei te ao ināianei kei te nui haere, kei te nui haere. Ia rima tau kua tāparahia te nui o ngā mōhiotanga i te ao.

Hineihaea: Āe, kei te tika. Tēnā koe, tēnā koe. Nā, tētahi atu pātai, koirā pea taku pātai whakamutunga. Ko ētahi o ā tātou kōrero tuku iho, he mea whakamamae, he mea uaua, arā pea ōna taha, ōna tirohanga. He aha tāu ki ngā kaiako, ki ngā kura hei āwhina i a rātou mēnā koirā te āhua o te hītori o tō rātou rohe? Kāore e kore kei te pērā ētahi kōrero i ia rohe, kei te rongo tonu i te mamae, kei te rongo tonu te iwi i te mamae. He aha tāu hei āwhina i ngā kaiako me ngā kura?

Hēmi: Kia ora i tērā pātai. Tērā ētahi e kī ana, kaua ā tātou ākonga, tamariki, e titiro ki ērā tūmomo kaupapa. Heoi anō tāku, ko te kī ake, ko te tīmatanga pea, ko te āta rangahau a te kaiako i te kaupapa, te hōhonutanga, te whānuitanga rānei o te kaupapa. I runga i tāna e kite ana, e mōhio ana ki tana kaupapa, me āta whakarite i te ara ka whāia kia taea e ngā tamariki te ako mō tērā kaupapa me te kore e pāngia e te mate e kīia nei, he mate kohuki, he momo ‘trauma’. Kāore tātou i te hiahia ki te whakamate kohuki i ā tātou tamariki. Kāhore! Tēnā pea ko ētahi kaupapa ka whakatau te kaiako, kāhore pea e tika ana tēnei kaupapa mō tēnei reanga. Koinā ētahi o ngā whakatau a te kaiako. Arā anō, arā anō ngā momo rautaki hei whakamahi mā te kaiako kia kaua e kawea te mamae o te kaupapa e te ākonga. Ko tētahi o ngā rautaki kei te whakamahia e au ko te whakamahi i te whakaari. Ka kawe ētahi o ngā tamariki i tētahi wāhanga o te kaupapa, ētahi i tētahi wāhanga, ka whakawhiti i ngā tūranga. Ērā tūmomo rautaki kia kaua e utaina te taumahatanga ki runga i te ākonga. Me te whai wāhi o te hapori ki ngā kaupapa.

Hineihaea: Āe. Mā te pātai.

Hēmi: Koirā, koirā.

Hineihaea: Mā te pātai ki te iwi, ki te hapori, he aha ngā tino kōrero e tika ana kia whakaakona i roto i ngā kura.

Hēmi: Koirā, koirā.

Hineihaea: Ka pai, tēnā koe Hēmi, tēnā koe i ēnā whakaaro. He kōrero atu anō tāu ki ngā kaiako e tīmata ana, e whakaako ana rānei i tēnei mea, Te Takanga o Te Wā?

Hēmi: Hei kōrero whakamutunga pea māku. I kī atu au, ko te whāinga matua o te Tikanga ā-Iwi, mai anō, mai anō, kia tū tangata ā tātou tamariki i te ao Māori, i te ao whānui anō hoki. Ana, kei raro i tērā ko te whāinga kia taea e ā tātou tamariki te uru atu ki roto atu i te porihanga o Aotearoa hei waihanga i tērā porihanga, i te mea kāore e tika ana kia whakaako tātou i a rātou kia pai tā rātou makamaka kōhatu, nē? Heoi anō, kia taea e rātou te whakamahi ō rātou pūkenga, mōhiotanga, hei whakatau i ngā huarahi whakamua mō tēnā, mō tēnā. Koinā te moemoeā nui. Mā te whai wāhi ki ngā kōrero mō Aotearoa, te whānuitanga, te hōhonutanga, ngā tirohanga rerekē, ngā whakamāoritanga, te rerekētanga o ngā whakamāoritanga o mua ki nāianei. Mā ērā tūmomo mahi katoa ka tū tangata ā tātou tamariki, e taea ai e rātou te uru kaha ki roto i te ao Māori i runga i te mōhio, he ao whānui, ētahi ao kē atu rānei. Koirā tētahi o ngā moemoeā nui, wawata nui.

Hineihaea: Āe, koirā, koirā. Kāore i tua atu i tērā, nē rā? Nō reira, tēnā koe Hēmi. Tēnā koe mōu i whakaputa i ō whakaaro, mōu i tuari i ō whakaaro hei āwhina i ngā kaiako. Ko koe kei mua i tēnei o ngā kaupapa, nō reira, tēnā rawa atu koe, e hoa. Kua waimarie mātou, kua waimarie te kaupapa i a koe. Nō reira, tēnā rawa atu koe.

Hēmi: Kia ora Hineihaea. Kotahi tonu te kōrero, “Haumi e, hui e, Te Takanga o Te Wā e!” Kia ora rā.

Hineihaea: Tēnā koe. Tēnā koutou e whakarongo mai nā. Tēnā koutou.

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Translation

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Te Takanga o Te Wā | Webinar 6 – Te Taha Whakaako (Translation)

Hineihaea: Welcome along to everyone listening to us at the moment. We’re discussing Te Takanga o Te Wā and its teaching approach. My name is Hineihaea Murphy, from Ngāti Kahungunu (Wairarapa), Ngāti Apa, and Ngāi Tahu. Welcome to you all. Over to you, Hēmi.

Hēmi: Thanks, Hineihaea. Greetings to everyone watching this short webinar. My name is Hēmi Dale. I hail from the tribes of Te Rarawa and Te Aupōuri, from a place known as Muriwhenua. Greetings again.

Hineihaea: Thanks, Hēmi. Welcome Hēmi to this one of our webinars. The topic we will be discussing today is pedagogy, knowing that Tikanga ā-Iwi has a specific pedagogy that applies equally to Te Takanga o Te Wā. So, what is that pedagogy, that pedagogy that should be used when teaching Tikanga ā-Iwi topics.

Hēmi: Thanks. Now, let’s focus on the strand of Te Takanga o Te Wā, the new strand that has been inserted into the Tikanga ā-Iwi learning area. It’s through this strand our children will have the opportunity to look carefully at and learn about the people, circumstances of the past, or issues of influence, or which still affect us today, because that’s one of the things about history, of the way we look at the past. But also thinking about connections that link us to issues in the past, and how those historical issues are relevant to us today, and to matters that arise in the future.

So, getting back to your question about the pedagogy of Tikanga ā-Iwi. The teaching approach used in Tikanga ā-Iwi is called ‘Social Inquiry’. Now, it has three parts. The part that is used widely is Inquiry. That involves our children creating an inquiry question about the topics they are studying. Questioning, processing information, discerning which information is relevant to the topic, collating that information and communicating what they find out about the topic they are learning. That’s one of the parts of social inquiry.

Part two is the opportunity for children to look at different perspectives within the topics that they are studying. This is an important step in Tikanga ā-Iwi. It’s kind of like putting on someone else’s shoes. Not just donning the shoes, actually walking in them. Yes, by doing that you have the opportunity to develop your knowledge of different human perspectives.

The third part of social inquiry is called “Social Action”. This involves using the knowledge that the student has learnt and applying that knowledge to an issue in the student’s world. It could be an issue at school, in the community, or at home.

Hineihaea: Good.

Hēmi: Yes, it an important step, because it’s a waste of time just learning something without being able to answer the question, “So what?”

Hineihaea: So, in terms of Social Inquiry, some might be familiar with ‘inquiry’ that’s a pedagogy that has been in classrooms for some time. . What does it look like? Or what might be an example of that pedagogy in the context of Te Takanga o Te Wā? Do you have an example?

Hēmi: One perhaps, one I am using is to do with Whina Cooper. More specifically, looking at the establishment of the Māori Womens’ Welfare League,which is one part of the topic,also looking at the Land March. Now, in that unit students developed knowledge and researched that topic, those two topics - the Māori Womens’ Welfare League and the Land March. First, they themselves developed questions that they would seek to answer. Those questions sat on a type of platform. We drew out of students what they knew about Whina and her deeds. A question that was also asked was “What are your questions about Whina and what she did?” Those questions became the inquiry questions for their research into Whina’s deeds.

Now, alongside that topic of Whina Cooper, the Māori Womens’ Welfare League and the Land March, was a specific angle. Now, what I mean by ‘angle’ is students looking at a key idea or concept relating to the topic. The teacher chooses the key concept. The concept I chose was the idea of ‘change’. So, the angle became ‘Initiating Change’. So students researched that topic, developed their knowledge and answered their questions. Then based on the knowledge that they had developed, I was able to ask them “When they think about what they had learnt about Whina, what had they also learnt about initiating change?”. So then we could draw out their understanding further from the angle, of initiating change.

Now, I’ve probably got some examples. These are some of the understandings that came from the students. One, where the angle was initiating change, understood this, “Sometimes it is possible for an individual to initiate change that shapes a community and society”. That understanding relates to the concept of initiating change. Links to the topic are also evident because the idea came from knowledge developed about the topic. Another understood that, ”Sometimes you need a thick skin to be a person who initiates change”. Isn’t that true?

And another example is choosing, or finding some traditional proverbs and using those to provide further insight. Here’s one, “Ko te pipi tuatahi, ko te kaunuku tuarua”. The student’s explanation of this was that change may be small at first, but is followed by bigger change which snowballs into the change that is really needed. So those are some examples. Understanding though is at a level higher than just developing knowledge. It’s probably not possible in the absence of developing knowledge. This is one of the aspirations of Tikanga ā-Iwi, and of all learning areas, to develop the cognitive skills of our learners to a high level of thinking.

Hineihaea: Absolutely right, to look at things more deeply and more fully.

Hēmi: That’s it, to have a broader perspective.

Hineihaea: That key concept, you said that you selected, you chose the concept. Was it something directly related to the children’s question? Or was it something that would encourage them to have a broader perspective on the topic, or to think more deeply about the inquiry question?

Hēmi: I’ll answer your question like this. You and I both probably remember some of the things that used to happen in Tikanga ā-Iwi previously, that I’d call doing “a project”? One of the more well-known projects was studying a well-known person, and would be called, “Famous Person”. But what you did was find facts or stories about that person, pull that information together, and that was the project done, wasn’t it? The problem with that is it didn’t lead our children to higher levels (of thinking) beyond just gathering facts, did it? The thinking was that learning information was the most important thing to do — that was the important end game that we were after. That’s well and good. But what we’d say is, “So what’s next, what’s beyond knowledge?” And that’s understanding.

Hineihaea: Knowledge was the only purpose!

Hēmi: That’s it. We both know that knowledge in today’s world is continually increasing. Every five years the amount of knowledge in the world doubles.

Hineihaea: Yes, that’s right. Thank you. Now, another question, perhaps my final question. Some of our stories from the past come with trauma, and are difficult, they have those elements and perspectives. What would you say to teachers and schools to help them if that’s the case with the history of their region? No doubt, there will be stories in each area that are still hurtful, where iwi are still impacted. What would you say to help teachers and schools?

Hēmi: Thanks for that question. There are some that say our students, our children shouldn’t engage with those topics. But what I would say is that perhaps it starts with the teacher carefully researching the topic – the depth or breath of the topic. Then based on what they find and learn about their topic, carefully plan a way that enables children to learn about it without being affected negatively, or experiencing any trauma. We do not want our children to experience trauma. Certainly not! There may be topics that a teacher decides aren’t appropriate for a particular group of learners. Those are things a teacher needs to determine. There are various strategies a teacher can use so that learners do not carry the hurt of an event. One of the strategies I use is role play. Learners play different parts and change roles. Those types of strategies ensure that a student doesn’t have to bear the burden of the pain. And of course, involving the community in those topics.

Hineihaea: Yes, by asking.

Hēmi: That’s right.

Hineihaea: By asking the iwi, the community what stories are appropriate for teaching in schools.

Hēmi: That’s right.

Hineihaea: Great, thank you Hēmi, thanks for those ideas. Do you have anything else you would like to say to teachers who are just starting to, or those who are teaching Te Takanga o Te Wā?

Hēmi: As, perhaps, a final message. I’ve said the main goal of Tikanga ā-Iwi since it began is that our children stand proudly in a Māori world and also in a global world. And then within that is the aim for our children to be able to participate and contribute in New Zealand society, to shape that society, because we shouldn’t just teach them to throw stones, right? Rather, that they can use their skills and knowledge to determine the pathway forward for each and every one. That’s the big vision. By engaging with New Zealand histories, the breadth and depth, different perspectives, interpretations, the difference between past interpretations and contemporary understandings. Through all of those activities our children will stand proud and be able to participate confidently and knowledgably in the Māori world, a global world or other worlds. That’s one of the big dreams, important aspirations.

Hineihaea: Yes, that’s perfect. There’s nothing greater is there? So, thank you, Hēmi. Thank you for sharing your thoughts to help teachers. You are at the forefront of this subject, so thank you very much, my friend. We are fortunate, the subject is fortunate to have your guidance. Thank you very much.

Hēmi: Thanks, Hineihaea. Just one more thing, “Haumi e, hui e, Te Takanga o Te Wā e!” Thank you.

Hineihaea: Thank you, and thank you all for listening.