Education Gazette 101.5 by Education Gazette

2 MAY 2022 | VOL. 101 | NO. 5

SPECIAL EDITION

Me mātai whakamuri, kia anga whakamua To shape Aotearoa New Zealand's future, let's start with the past

Aotearoa New Zealand is on a journey to ensure that all ākonga in our schools and kura learn how our histories help shape our lives

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Contents

Spotlight on Aotearoa New Zealand’s histories and Te Takanga o Te Wā

How knowing our stories empowers us

Where do I start? Start where you are

He Uri Whakaheke

Te Takanga o Te Wā in marau ā-kura

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Introducing Aotearoa New Zealand’s histories and Te Takanga o Te Wā

Diving for mōhiotanga: Local histories explored in the realm of Tangaroa Shaping marau ā-kura | local curriculum Whakatinanatia te kōrero. History comes alive

Champions for our diverse histories

Quiz | Whakaaro

Ngā mihi to our contributors

The foldout cover was specially designed using imagery from photographer Te Rawhitiroa Bosch and illustrated by Richard Parker, a graphic designer at Te Tāhuhu o te Matauranga | The Ministry of Education.

Te Takanga o Te Wā and Aotearoa New Zealand’s histories Begin your journey...

2 MAY 2022 | VOL. 101 | NO. 5

SPECIAL EDITION

2 May 2022

POU 0802 ANZ Histories Special Edition Ed Gaz Cover_AW.indd 1

Me mātai whakamuri, kia anga whakamua To shape Aotearoa New Zealand's future, let's start with the past

It represents the relationship between generations, the past and the present, and how it shapes our future. 12/04/2022 6:03:57 pm

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E D UCATION GA ZET TE ON LI N E

Watch: New video series coming soon! New videos will soon be published on the Education Gazette YouTube channel, including a look into Aotearoa New Zealand’s histories in action at St Catherine’s College. You can also revisit previous videos, including how schools and iwi are working together in Tauranga Moana.

Read: A look back at recent histories articles Throughout the past year, Education Gazette has published a number of articles exploring the local curriculum and histories mahi already underway in schools and kura across Aotearoa.

Listen: Understand, Know, Do in action Revisit this podcast in which Sylvia Park School principal Barbara Ala’alatoa talks about how the ‘Understand, Know, Do’ framework helps to create meaningful learning opportunities.

To view the PLD, general notice listings and vacancies at gazette.education.govt.nz

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STORY IDEAS We welcome your story ideas. Please email a brief (50-100 words) outline to: reporter@edgazette.govt.nz SUBSCRIPTIONS eleni.hilder@nzme.co.nz VIEW US ONLINE Web: gazette.education.govt.nz Instagram: @edgazettenz Youtube: youtube.com/ edgazettenewzealand

KEY CONTACTS Reporter reporter@edgazette.govt.nz Display & paid advertising Jill Parker 027 212 9277 jill.parker@nzme.co.nz Vacancies & notices listings Eleni Hilder 04 915 9796 vacancies@edgazette.govt.nz notices@edgazette.govt.nz

DEADLINES The deadline for display advertising to be printed in the 23 May 2022 edition of Education Gazette is 4pm on Friday 6 May 2022. This publication is produced using FSC® Certified paper from Responsible Sources.

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EDITOR’S NOTE

A pivotal step The Gazette invited Professor Wally Penetito to open this special edition with his reflections on the significance of the new curriculum content for Aotearoa New Zealand’s histories and Te Takanga o Te Wā.

ver the last several decades there has been general disquiet throughout Aotearoa New Zealand regarding relations between Māori as tangata whenua and Pākehā as the dominant society. Despite what has often been interpreted as Pākehā ‘good intentions’ and the capacity of Māori for ‘dynamic adaptation’ the bridge between the two signatories to the Treaty of Waitangi/ Te Tiriti o Waitangi remains an elusive goal. How to reconcile two competing institutions taking into account both cultural and structural shifts was the underlying problem in transforming The New Zealand Curriculum. The Aotearoa New Zealand’s histories curriculum plays a critical role in helping all our ākonga, kaiako and the communities they serve to understand how events came about and how they shaped our lives. Each event has its own distinctive history. How these histories relate to the Aotearoa New Zealand context is explored through stories, through visits, and through research. Such stories will be shared not so much as ‘facts’ but rather as ‘systems of stories’ or discourses told in particular contexts so that ākonga and their communities can share their experiences and interpretations about those events. From 2023, Te Takanga o Te Wā and Aotearoa New Zealand’s histories will be part of the curriculum for all kura and schools throughout the country.

2 May 2022

The responsibility of teachers will be to integrate the history of local communities with the broader context of Aotearoa New Zealand’s histories. This is one of the most exciting and pivotal steps in an education system where the expectation is that the child and their whānau, and the community they are a part of, are placed at the centre of learning. Ma te ahurei o te tamaiti e ārahi i a tātou katoa. Let the uniqueness of the child guide our work. Prof Wally Penetito, Ngati Hauā Retired public servant and professor of Māori education (Te Herenga Waka, Victoria University of Wellington); Member of Te Whakaruruhau.

Watch: Professor Wally Penetito and Dr Hana O’Regan share their thoughts on the new curriculum content.

Watch the video in New Zealand Sign Language.

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C U RRICU LU M REFRESH

Introducing Aotearoa New Zealand’s histories and Te Takanga o Te Wā

Education Gazette

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The first instalment of The New Zealand Curriculum refresh and the redesign of Te Marautanga o Aotearoa has arrived.

he final content for new Aotearoa New Zealand’s histories and Te Takanga o Te Wā was released in March 2022 to give kura and schools an opportunity to engage with the materials prior to implementation from 2023. The new curriculum content will support ākonga to be critical thinkers and understand the past in order to make sense of the present and inform our future. It will incorporate learning from a range of perspectives at a local and national level. This broadening of the curriculum to include challenging aspects of our history is welcomed by Dr Hana O’Regan, Tumu Whakarae of CORE Education. “When our knowledge of history is restricted, we restrict ourselves to having empathy, almost putting boxes around certain conversations because of the anxiety of feeling bad about them. And you don’t grow in that environment. You don’t grow in terms of your understanding of self, you don’t know how to learn from the past, so we, in the end, keep on repeating the same mistakes.” Wally Penetito, retired professor of Māori Education at Victoria University of Wellington, agrees. “I just think if people know themselves historically, as well as contemporary, they’re better off because they kind of understand where they come from and how things happened, that it didn’t just happen yesterday, that it’s something that goes back in history.” Hana adds that this has been a long time coming. “We’ve got an incredible opportunity in front of us, an incredible opportunity that is the biggest opportunity that I’ve seen in my lifetime within the education system and as a community to grow up, to grow up as a country, to stand up as a country, and to be brave enough to really, truly understand who we are.”

A long journey

The images in this article show students exploring a significant part of Aotearoa New Zealand's histories.

2 May 2022

The process to achieve this new opportunity began in 2018 when a Ministerial Advisory Group was formed to provide advice on strengthening the design and use of local curriculum, as well as improving ākonga progress and achievement. The Advisory Group identified focus areas for Māori medium and English medium settings which shaped the recommendations to Cabinet, including addressing aspects of trust and equity. These recommendations supported the development of ‘new strategies and responses to create the conditions to empower all ākonga and their whānau to thrive in a changing world, and to meet the challenge of addressing educational inequity.’

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In September 2019, in response to the recommendations along with calls from interest groups, Minister of Education Chris Hipkins announced the need to update Te Marautanga o Aotearoa and The New Zealand Curriculum to ensure equitable outcomes and that it is fit-for-purpose, with a stronger focus on the wellbeing, identities, languages and cultures of all ākonga. As part of this, Minister Hipkins says that Aotearoa New Zealand’s histories would be taught in all schools and kura from 2022, which has now been revised to 2023 to give schools and kura more time to engage with curriculum content. Minister Hipkins states: “When we’re doing something as significant as rolling out new curriculum content, we want to make sure that schools can do that properly, that the teachers have got time to prepare because obviously, they’ve got new lesson plans, new curriculum resources.” The next stage in the process occurred in 2020 when two

Curriculum Writing Groups drafted content for Aotearoa New Zealand’s histories in The New Zealand Curriculum and Te Takanga o Te Wā in Te Marautanga o Aotearoa. This content was subjected to three types of testing that was undertaken in 2021. The first testing was a survey on the draft content which provided responses from 157 kura and schools, or groups of kura/schools. Ten wānanga gave feedback on Te Takanga o Te Wā. The second means of testing was trialling the draft content, which was carried out by teachers, kaiako and leaders in around 60 schools and 20 kura. The third testing used a public online survey that was available alongside the draft curriculum content, which received 4,491 survey responses and 488 submissions. Feedback was also received via face-to-face engagements. CORE Education was part of the classroom trialling and was provided opportunities to contribute to the feedback.

“We’ve got an incredible opportunity in front of us... within the education system and as a community to grow up as a country, to stand up as a country, and to be brave enough to really, truly understand who we are.” Dr Hana O’Regan

“I’ve been able to put some things on the table and challenge, for instance, the role that iwi have in terms of the process to develop the curriculum, and about how their stories have been incorporated into the process, and where the thinking has been,” explains Hana. Reports on recommended changes were developed by the Ministry of Education, members of the Peer Review Group (subgroup of Ohu Matua), members of the Social Sciences Writing Group (for Aotearoa New Zealand’s histories), and He Whakaruruhau (for both Aotearoa New Zealand’s histories and Te Takanga o Te Wā). After these recommendations were agreed upon, writers, comprising community groups, curriculum writing groups, and historians from Ohu Matua, made changes to the draft content. This was followed by further consultation with He Whakaruruhau. In 2022, the Government finalised Te Takanga o Te Wā and Aotearoa New Zealand’s histories curriculum content for publication, leading to the release in March.

Strength of the new structure

According to Hana, the new curriculum allows for a stronger sense of identity and belonging. “Knowing our histories, learning our histories, teaching our histories, means that we can start to challenge and erode the misconceptions, the untruths that we have heard as a society for many generations now, that also influence the way that we engage with each other, that we think about each other, the perceptions that we have about ‘other’ and about ourselves,” she says. Aotearoa New Zealand’s histories is structured around levels as phases of learning in a progressions model. This gives clarity about the direction of learning and the key outcomes that matter across the phases. It pieces the learning together so that the progress described in The New Zealand Curriculum is easily seen. The content for Aotearoa New Zealand’s histories covers the first four phases of learning from Year 1 until Year 10. There are three elements to the Aotearoa New Zealand’s histories curriculum content: Understand, Know, and Do. These elements are not separate, and do not operate in a sequence. Instead teachers weave the elements to create learning that is deep and meaningful to the contexts of their own classrooms. ‘Understand’ relates to the big ideas surrounding Aotearoa New Zealand’s histories that connect students to their learning to help ensure that the learning is not just important but also relevant to the ākonga and their whānau and community. ‘Know’ is exploring rich contexts that come from stories, events, and people from local rohe, hapū, iwi so that learners can help to understand what has shaped the world that they live in. ‘Do’ involves thinking critically about the past and interpreting stories from it. It allows the students to consider and take actions based on valid information from various sources that have multiple perspectives.

2 May 2022

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Te Takanga o Te Wā is designed as a new whenu (strand) for the learning that takes place under the Tikanga ā-Iwi wāhanga ako. Currently there are four strands, Te Whakaritenga Pāpori me te Ahurea, Te Ao Hurihuri, Te Wāhi me te Taiao, and Ngā Mahinga Ohaoha. Te Takanga o Te Wā will make a fifth strand and is based on He Tamaiti Hei Raukura, a conceptual framework composed of four core aspects that cannot be left to chance. These are recognising ākonga as ‘he uri whakaheke’ (as a descendant), ‘he tangata’ (as a person), ‘he puna kōrero’ (as a communicator), and ‘he ākonga’ (as a learner). He Tamaiti Hei Raukura aims for ākonga to develop skills and abilities that will enable them to succeed in a changing world, by immersing Māori knowledge in the Māori world. There are two ways in which ākonga will explore history. The first is ākonga learning about themselves and their world. The second is exploring connections to the wider world. The skills learnt will support ākonga as uri whakaheke (descendants), who bring with them their own unique backgrounds and ancestral stories and will help ākonga to understand their own identity as Māori in Aotearoa. The new curriculum will benefit both Māori and

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non-Māori by exploring areas not previously discussed within kura and schools, Wally explains. “The first schools that Māori went to, everyone, all the students, knew Māori, te reo. But the first thing that schools set out to do was to cut it out, to stop it. Schools played a real important role in that whole business of cultural denial of forcing people to hide it, or to eventually to forget it. So, we do have Māori in today’s world who don’t really know much about this stuff either. It’s not just Pākehā who don’t know this stuff, many Māori don’t either.” The critical inquiry that is part of the new curriculum will help ākonga evaluate their history and their place in the world which will allow them to become better citizens – not just of Aotearoa but globally. Hana says, “I believe understanding our Aotearoa New Zealand’s histories, understanding who we are in connecting us to our tūrangawaewae, to our place in time, understanding the historical circumstances that have influenced who we are, the interactions, the cultures, the languages, the space, the environment – that creates a much stronger person at an individual level, or stronger community at a local level, and at a national level – that will then help us develop that confidence within a global environment.”

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History Online for Schools

Schools and kura are encouraged to investigate the newly released resources. Te Takanga o Te Wā final content and resources can be found at kauwhatareo.govt.nz/mi/kaupapa/tetakanga-o-te-wa.

Bridget Williams Books (BWB) offers a range of digital resources to support the new Aotearoa New Zealand history curriculum in 2023. Through the digital BWB Collections and BWB Talks Online, New Zealand schools can access historical narratives that connect vividly to key themes in the curriculum. All freely available to teachers and students!

BWB Collections Access scholarship from Aotearoa’s leading historians anywhere, any time and on any device through the digital BWB Collections. Highlights include: • A rich source of Māori history, including the award-winning Tangata Whenua narratives • Hundreds of ebooks from across BWB’s acclaimed New Zealand history publishing • Short, Stories from Tangata Whenua — The Newillustrated Zealand History Collection perfect for use in the classroom! From

Aotearoa New Zealand’s histories final content and resources can be found at aotearoahistories.education.govt.nz.

More information about the redesign of Te Marautanga o Aotearoa can be found at kauwhatareo.govt.nz

More information about the refresh of The New Zealand Curriculum can be found at education.govt.nz/our-work

Access award-winning New Zealand history and biography anywhere, anytime and on any device.

authoritative Free to all teachers and studentsOne online through EPIC resource of life on www.natlib.govt.nz/librarians/epic these islands, from earliest beginnings to present day.

BWB Talks Online

‘It is not just an exceptionally good piece of work, but one that should help us come to a better recognition of how New Zealand arrived at where it is today and, therefore, how to work towards a better and more honest future.’ The NZ Herald acclaiming Vincent O’Malley’s The Great War for New Zealand as their Book of the Year

Pair books in the Collections with our range of Talks videos, freely available through YouTube! Highlights include: • Vincent O’Malley on Ngā Pakanga o Aotearoa

http://nzhistorycollection.bwb.co.nz (the New Zealand Wars) collections@bwb.co.nz

• Claudia Orange on Te Tiriti o Waitangi • Melani Anae on the Polynesian Panthers and the infamous Dawn Raids

Subscribe to our YouTube channel to follow the latest in the BWB Talks series: www.youtube.com/c/BridgetWilliamsBooks

2 May 2022

ĀKO NG A KŌRERO

How knowing our stories empowers us As Aotearoa New Zealand’s histories and Te Takanga o Te Wā is rolled out across the motu, ākonga share their thoughts about the localised content.

Ākonga at Pukekohe Intermediate School, pictured here with kaiako Kelly Andrew (right), retiring principal Gary Sweeney and iwi advisor Monique Henry (left) have a new perspective on local history through their Aotearoa New Zealand’s histories mahi.

t Pukekohe Intermediate School, Year 7 ākonga are animated as they discuss the history of their town, south of Auckland. “It’s a crazy thing that this history happened where I grew up and where I live,” says 11-year-old Lily. Lily and her classmates have been learning the history of Pukekohe which includes events that were devastating to local Māori, including racial segregation, land confiscation and high infant mortality rates. “There are difficult things to talk about,” says Kelly Andrew, kaiako and across-schools teacher for Pukekohe Kāhui Ako. “What has been refreshing is that the students are very capable of making up their own minds on events. The units are planned so that students are given facts and information from different perspectives, then they use a range of resources to draw their own conclusions about events. It has been interesting for them to realise that a lot of land around Pukekohe was confiscated land. That’s quite a large piece of information for 12-year-olds to digest. “But these students are going to grow up and this is going to be natural to them. They’re going to know our history and I believe that will bring about positive change.”

Making connections

As Kelly says, ākonga are making connections with stories then relating it to events in their own lives. “It’s not just about, ‘Oh, this happened in 1863’, and sequencing dates and events, it’s about making connections with people and their stories and understanding how that even impacts us right through to today.”

She says students light up when they identify connections to local history. “Today we talked about how settlers came over on the HMS Ganges, and one of the boys said he thought his family might have been on that ship. So, we went to find the passenger list for the Ganges and sure enough, there’s his family! So, they do make connections.” She says students are surprised by what they find around them. “The students were going to research the headstones from World War I out the front of our school and one of the students said, ‘I think that’s my great-great-great grandfather.’ She went off on her own investigation and sure enough, that was her great-great-great-grandfather.” “It’s about leading them to the information, then pulling that information apart and talking about it. It could be something simple like setting up a bus stop with different scenarios and the students can talk about those. That’s what gets them excited.” For Lily, learning the stories of her locale has left her incredulous about the trauma endured by her ancestors. “I don’t really like how other people came onto this land and decided that they would own it and that they could control people. People living here were forced to leave or they would have been killed. It was not fair, and it’s not fair that even now people still don’t own as much land as they used to,” she says. Chloe, 12, says it is difficult to imagine what it must have been like. “It’s like people coming on your doorstep and just taking what you hold dear to your heart.”

“I would like to be like Hine-Te-Arorangi, to be part of history one day, to be someone who made a great contribution.” Chevolei, 11

Content of the new Social Sciences curriculum is proving very engaging for ākonga.

2 May 2022

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The students all relate their local histories learning to what is happening in Ukraine. Chloe reflects on the impact today’s events will have on future generations. “I have seen videos of soldiers crying because they are leaving their country to take over another country and they don’t know if they will return to their families. And it’s crazy that for the generations after us, they’ll be learning the history that is going on right now and is happening to us.” Lily adds, “That circles back to the British taking the Māori land. The British came and found this beautiful country with beautiful land and beautiful soil, and they’re like, ‘This will really boost our economy and make our country look better.’ But they didn’t consider the fact that they were taking somebody else’s land and hurting them.”

Inter-generational learning

At Monrad – Te Kura Waenga o Tirohanga, assistant principal Lewis Karaitiana and team leader Kelsi Te Peeti are observing significant growth amongst ākonga as they gain a stronger sense of identity through learning afforded by Te Takanga o Te Wā framework. The kura in Palmerston North has 76 ākonga in a Māori immersion setting. Kelsi says Te Takanga o Te Wā is a basis for strengthening connections in the community. “The connections empower not only tamariki but our whānau and their whānau by validating stories and their own knowledge of what they can share with their tamariki. Whether it’s a small or a big kōrero it still has an impact on our tamariki with the ability to stand with confidence to understand and believe in who they are, where they come from and who they come from.

“It’s about putting value on the significant learning that’s handed down through the generations, creating learning opportunities for our tamariki to understand more about themselves by working with their whānau and knowing that their stories are important, their knowledge base is valued. Ultimately our tamariki will be responsible for handing down the stories and knowledge of their whānau to their tamariki in the future. “Te Takanga o Te Wā is an opportunity to indigenise our tamariki and heal the intergenerational trauma by reclaiming our history and telling our stories from a Māori worldview. “I think everybody should just give it a try,” says Kelsi. “You may see small achievements. You may see big achievements, but I’m sure that you will see happier students who want to know who they are and are proud to be who they are, where they come from, no matter what culture they are, no matter what language they speak. They will have the foundation to be able to grow in the world and become who they want to become.”

Stepping up

Rangatahi say looking at their ancestors’ past has them thinking about the futures they want for themselves and their own tamariki. “I want my tamariki to know who they are and where they come from, and be proud of that, and to know that no one can take that away from them,” says Kalas. AJ’s and Willow’s parents have been inspired by their children’s learning and enrolled to learn te reo Māori alongside them. “My dad lost his te reo as a child, so he has been learning with me,” says Willow. “We want to speak it together as a

Matekino Marshall and Monique Henry from Ngāti Tamaoho Trust worked closely with Pukekohe Intermediate to shape marau ā-kura | local curriculum.

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family. It makes me feel a lot better because now when we go to the marae, we can really connect with our whānau and other te reo Māori speakers.” Eve has developed a curiosity and passion for environmental issues since learning about the history of the Manawatū River. She wants to be a kaitiaki for her iwi, to treasure the connection between Tangata Whenua and Papatūānuku. Chevolei has been inspired by the story of Hine Te Arorangi, a descendant of Hāmua and of Rangitāne who became a respected leader of her Rangitāne people. “I would like to be like Hine Te Arorangi, to be part of history one day, to be someone who made a great contribution.”

A Pacific People’s perspective

Pacific Advance Secondary School (PASS) in Ōtāhuhu is Aotearoa New Zealand’s first Pacific school for students in Years 9 to 13. Ākonga have been exploring connections between their Mana Moana ancestral history to Tangata Whenua Māori and Pākehā. Co-principal Parehuia Enari, also known as Tinā/Mum, says talavou undertake a journey that they begin from their ancestors which they call Vā Tupuna. “Term 1 begins with Mana Tangata, which is about diving deeply into their identity and culture, looking at how they may view themselves as individuals and how they collectively maintain respectful and positive relationships with their peers, whānau and wider community. And for the terms to come, they will focus on Mana Whenua, which references the land, climate change and kaitiakitanga. Mana Langi will be highlighted in term 3, which is about creation, reaching for the stars and seeing the big picture, then Mana Moana in term 4 which is our connections across the ocean, deep diving into ourselves and into the legacies of what our tupuna have taught us.” Kaiako Christopher Tuuga-Stevenson, known as Uncle Chris, has observed a high level of engagement among rangatahi. “Our students are able to make links between their own cultures. It’s been cool to hear them say, ‘Oh I didn’t know that tangata whenua actually whakapapa to way back and that we have a shared history.’ “We found that students thought Aotearoa New Zealand history began when Pākehā arrived which couldn’t be further from the truth. Our Aotearoa history started a long, long time before the arrival of Pākehā, and when our students picked up that people were already living here with a developed culture, they could value looking at what’s happened since then and the impacts of colonisation and of power and control over people. They are able to appreciate how these events have shaped the Aotearoa New Zealand that we live in today.” “We have been learning about land loss and Dame Whina Cooper,” says Ulalei, 15. “It’s relevant to me because we have our own nans and koro who have experienced it [land loss] and they’ve told us the stories but it’s good for us to learn more about perspectives of both Māori and Pākehā. It’s cool because it feels like our culture is being included and it’s something that is not an option, everyone is going to participate.” “Learning about the history of Māori and our culture makes me feel we are valued,” says Nelson, 18. “It’s important to me that my kids and grandkids learn about this and their Tongan culture so they know what has happened in the past, then history won’t repeat itself.”

2 May 2022

Ākonga at Pacific Advance Secondary School work with carving instructor Fred Harrison, Tainui iwi, to create visual art depicting local history.

Ākonga and kaiako from Monrad – Te Kura Waenga o Tirohanga are proud to have their whānau and region acknowledged through Te Takanga o Te Wā.

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Iwi-school curriculum partnership

Further support for schools and kura

Pukekohe Intermediate has been working closely with local iwi Ngāti Tamaoho Trust to develop its marau ā-kura | local curriculum, mahi that has taken months of consultation and hui. The pathway is now available for purchase by local schools and kura, and as part of the arrangement, the trust advises on how to implement the framework.

During the public consultation phase of the draft curriculum content, feedback was sought from ākonga and young people via an online survey, face-to-face focus groups and engagement events around the motu.

Monique Henry, who works for the trust and at Pukekohe High School, says the framework ties together history, language, and protocols. Goals can be integrated across the curriculum, and all have checkpoints at an emergent level, development level and an implementation stage. She says schools can make the most of the pathway by allowing time to build the relationship with iwi and to committing to nurturing it. “The trust is not doing this to make money, we are doing it to provide the opportunity for ākonga to learn the true stories and the sacredness of our history. “They will have the opportunity to look at history through many different perspectives and then make an informed opinion rather than going with someone else’s opinion which may be biased. “This is for everyone, not just Māori students, but I do think that having this in place will allow Māori more of a sense of belonging in the education system, a sense of direction and of feeling equal to other students in the school.”

The Ministry will support schools and kura to understand and engage with the new content, with resources and professional learning and development opportunities. Support will be available to allow schools and kura to build capability over time, to use the new content and integrate local histories and contexts relevant to their communities and ākonga into their marau ā-kura | local curriculum from 2023. Now that the final curriculum content has been released, schools and kura will be taking time to become familiar with it and explore opportunities for involving their whānau and communities in their marau ā-kura | local curriculum.

Te Takanga o Te Wā final content and resources.

Aotearoa New Zealand’s histories final content and resources.

The Ngāti Tamaoho Trust created this marau ā-kura | local curriculum in collaboration with the Pukekohe Kāhui Ako.

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TEAC H I NG PRACTIC E

Where do I start? Start where you are Introducing the Aotearoa New Zealand’s histories and Te Takanga o Te Wā curriculum content means building on what you are doing and opening the conversation for deep discussion, say kaiako who have trialled it at Fergusson Intermediate School and St Catherine’s College.

aiako and ākonga at Fergusson Intermediate School in Upper Hutt were eager to trial the draft Aotearoa New Zealand’s histories content last year. “I had to limit it to eight teachers,” laughs Fergusson Intermediate School principal Simon Kenny. “There is a real appetite from our staff and students for local stories. Exploring and learning about your own backyard is exciting and highly engaging. It has snowballed from some very shallow questions about the names of places in our area into some critical and challenging questions around the care, protection

and distribution of our resources, equity, power, culture, perspective, communication, and manipulation. “We loved the ‘Understand, Know, Do’ model. It ties very closely with our school’s RISE values of Resilience/ Manawaroa, Integrity/Ngākau pono, Sense of self/Mana ahua ake and Empathy/Aroha, and our New Pedagogies for Deep Learning (NPDL), especially character, citizenship, and critical thinking.” Simon says the content also supports the school’s commitment to Pūtātara, to develop learning opportunities that are place-based, inquiry-led, and focused on participation for change.

Buddies Ishanbir, Fletcher and Zalayed are proud and happy that the school pulled together to support Zalayed and his family.

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Keeping it current

“We are keen for our students to look at current events, globally such as the Ukraine situation and locally like the Wellington protests, and to think critically about these, to recognise perspectives and use lessons or examples from the past to try to make sense of an ever-increasingly complex world,” says Simon. “We have had examples of intolerance and ignorance across the country, and within our own community, and for us it is so important that our young people are given the opportunity to explore complex issues in a safe, inclusive environment that encourages diversity, and celebrates our differences. Our teachers are incredibly skilled at creating these environments and Year 7 and 8 is such a special age where our rangatahi are testing boundaries, discovering themselves and managing adolescence while trying to make sense of the world around them and find their place in it.”

Creating a safe haven

A distressing incident in the school community unfolded as a stark challenge to push this learning into deeper territory. “One of our students from the Muslim community had his bike stolen and pulled to pieces, his father was assaulted and there were Nazi signs spray painted on our walls. “We rallied around that. We looked at, ‘This is us’ and realised we were getting the same messages as wider society. So, we did a fundraiser for that student, we had a Diversity Day where everyone dressed up to celebrate their culture and we managed to get him a new bike. We did a big haka, and we made a video for the community about who we are. We said, ‘Look, this incident is not acceptable in our community, New Zealand is for everybody’.” Simon recalls a light bulb moment. “I was walking back from the gate when I saw the swastikas on the walls and the students had their phones out filming. My first instinct was to rush over and tell them to put their phones away because I didn’t want people to know about it. Then I thought, ‘Why would I do that?’ So, I got back in, took photos myself and posted them onto our Facebook page to let everyone know what had happened and that it was not OK. It was a real shift from trying to cover it up and worrying what people might think to front-footing it and saying, ‘This is happening in our community, and we don’t like it.’

“We called for support and boy did we get it; it blew me away. “And we talked about how many of the themes that were in that curriculum were around us. Yes, there is tangata whenua, and there is also partnership between Māori and everyone else so what does that look like? Who is welcome and how do we treat them to make sure they are safe? It’s beyond learning about events and places.” Simon says ākonga have the questions to spark the learning. “We just get on with it and use what’s happening in the world that is relevant to the students. It might be anything from Minecraft to Black Lives Matter, then we use our context in Aotearoa New Zealand to look at things that are similar, to look back at the past to see if we have seen this before and whether it is something from which we can learn. So, we start with the students’ interests then use this document to explore that.”

Building relationships

It’s also about nurturing partnerships, says team leader Atama Cassidy. “It’s about partnerships in the school community, partnerships with your colleagues, and those with the experts, the local librarian, for example. Don’t just sit there and wait for this information to come, foster the relationships because it’s a continual journey and it means that our students, whichever school they go to in this community, will be able to draw on those partnerships and that makes a huge difference.” The school has been working with Claire Mepham who delivers cultural learning opportunities through the local arts centre, Whirinaki Whare Taonga. All kaiako joined a car rally led by Claire to explore local places of significance and Simon says teachers now feel empowered to take tamariki to those places and pass on the knowledge. “Something else that I’ve really noticed here is how tamariki look after our high needs students,” says Simon. “We have quite a high number of students who are quite obviously different, and our students just wrap around them like you wouldn’t believe. They are always there for them and would protect them fiercely against anything. If we could get that for all the kids, for society,

“Year 7 and 8 is such a special age where our rangatahi are testing boundaries, discovering themselves and managing adolescence while trying to make sense of the world around them and find their place in it.” Simon Kenny, Fergusson Intermediate School

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Team leader Atama Cassidy says the new Aotearoa New Zealand’s histories content is about nurturing partnerships.

it would be incredible. Taking this back to the ANZH document, the power is in having conversations. ‘How were people with differences treated in the past? How were they treated in schools?’ “Ākonga are learning about the significance of Māori as tangata whenua and the impact of colonisation explored in a way that is not about guilt or blame but based on facts and a recognition of a range of perspectives in relation to events that have shaped our country to what it is today. “Our teachers are incredible. They are the facilitators, and very good listeners. They notice when things need to be pushed a bit further and when they need to be pulled back. And when your students are in that zone and they’re safe and they’re having these conversations, it’s incredible, very empowering.”

Exploring the world of new migrants

At St Catherine’s College in Wellington, Bryony Wood’s students have also been engaged in deep conversation about social issues. “One of the units I taught was on the history of immigration to New Zealand which was inspired by the Radio New Zealand podcasts, Conversations With My Immigrant Parents,” says Bryony, a social studies teacher.

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“I had mentioned them to students, and they were keen to make their own podcasts so I looked at the draft curriculum for the big ideas. I looked at the material around identity and migration, who is in as a New Zealander and who is out, and the power relations there. But it was mainly around the language and the big learning objectives. “The girls did a lot of independent and individual research into different immigrant groups, then conducted interviews with their family members or neighbours and recorded those. “It was cool to see them have that opportunity to purposefully explore their families’ stories, and even to hear the conversations between the students. In one class there was an Ethiopian student sharing with her friend about the racism that she and her mum had experienced, and her friend had no idea. Those conversations were very important. “We looked at what has changed over time or what has stayed the same, whose voices are silenced and whose are not, and how attitudes have changed over time. We also looked at the impact of immigration, of the amazing things we have in society now, things like the Tu Tangata Festival and Polyfest, incredible events that we wouldn’t have had without immigration.”

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Relatable content

Bryony says students light up at being able to see themselves in the content, when they can relate to the stories. “The majority of my students are keen, even if they’re not Māori, to learn about indigenous histories and indigenous views of historical events. And although they may not word it like this, they understand that stories are told from multiple perspectives. “I’ve had a couple of requests from Year 10 Pacific Island students wanting to learn about the Dawn Raids. And our Filipino students are so excited that we are incorporating a bit of history of the Philippines into a unit on human rights, to see themselves, which is cool. And it is exciting for the rest of us because we get to learn about our classmates. “We have a big Filipino community here so for me, that’s a new development in my own learning. To see the excitement on their faces is lovely and it makes me think, ‘Yes, OK, I’m doing a good job’.”

Bryony says the different progress outcomes are fantastic. “I loved being able to see where we would be at by, say, the end of Year 10. And you can embed them into your own teaching. That gave me a very clear view of the key learnings that we want our students to have, of the scaffolding to factor in. I think that’s useful for teachers.”

In terms 1 and 2 the Ministry is focusing on providing school leaders and kaiako with supports and resources to help them engage with the new curriculum content. Work is underway on a range of resources and supports to be released later in the year, to help guide schools and kura to develop their local curriculum | marau ā-kura with parents, whānau and local communities, to include local critical histories.

Fergusson Intermediate kaiako Lisa Webster, Jess Nelson, Atama Cassidy and Vai Pilitati are excited about the new histories curriculum content.

He Tamaiti Hei Raukura recognises ākonga as being Puna Reo (competent communicators), Uri Whakaheke (grounded in their identity), Tangata (confident contributors) and Ākonga (skilled learners).

TE TAKANG A O TE WĀ

He Uri Whakaheke He Tamaiti Hei Raukura recognises ākonga as ‘he uri whakaheke’ (as a descendant), ‘he tangata’ (as a person), ‘he puna kōrero’ (as a communicator), and ‘he ākonga’ (as a learner). This article explores what He Uri Whakaheke can look like within Te Takanga o Te Wā and how it can contribute to the overall outcomes of He Tamaiti Hei Raukura.

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Our vision is to ensure we meet the expectations and aspirations of whānau, hapū and iwi for their children. Our desire is that our mokopuna know who they are, that we value and protect who they are as Māori and that they lead positive, successful lives that contribute to a global and Māori world,” says Hineihaea Murphy, member of Te Rōpū Whāiti, the advisory group for the redesign of Te Marautanga o Aotearoa. This outcome for ākonga of reo Māori education is the aim of He Tamaiti Hei Raukura, the foundation paper for the redesign of Te Marautanga o Aoteaora. “This means developing the skills, attributes, knowledge and dispositions that will position ākonga positively and successfully for their future, but which also recognise that our learners today will become the leaders, parents, and ancestors of tomorrow. They are a part of a longer story,” says Hineihaea. He Tamaiti Hei Raukura describes ākonga as being Puna Reo (competent communicators), Uri Whakaheke (grounded in their identity), Tangata (confident contributors) and Ākonga (skilled learners). The vision is to have a curriculum that enables teaching and learning programmes to be focused, in an authentic way, on achieving these outcomes. Hineihaea says the obvious link is to the outcome of He Uri Whakaheke which outlines the vision for ākonga who understand who they are, and where they are from – but that in reality, Te Takanga o Te Wā contributes to each of the He Tamaiti Hei Raukura outcomes. “Their identity – nō wai rātou, nō tēhea iwi, nō tēhea whenua, nō tēhea kāwai whakapapa – and the stories, connections, and mātauranga that go with understanding who they are, and how we have come to be who we are.” He Uri Whakaheke acknowledges that identity, and the mātauranga that goes with that, is important for being a contributor in the whānau, hapū and iwi, but also as the foundation for being successful, resilient, and innovative as Māori in the future, says Hineihaea.

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“This means developing the skills, attributes, knowledge and dispositions that will position ākonga positively and successfully for their future, but which also recognise that our learners today will become the leaders, parents, and ancestors of tomorrow. They are a part of a longer story.” Hineihaea Murphy

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Former students of Te Wharekura o Mauao.

He Uri Whakaheke in action at Te Wharekura o Mauao “He Tamaiti Hei Raukura places our ākonga at the centre of their teaching and learning programmes,” says Jo Cameron, Tumuaki Tuarua – Tumu Ako (Deputy Principal – Leader of Learning) at Te Wharekura o Mauao in Tauranga Moana. “Ākonga thrive in kura ā-iwi such as ours where their whakapapa, whānau, kōrero tuku iho and values are esteemed by their kaiako and the marau ā-kura. Te Takanga o Te Wā contributes to this ākonga-centred approach by intentionally teaching the histories of Aotearoa New Zealand to all ākonga. The stories and whakapapa of our ākonga and their communities are valued and shared. “An Uri Whakaheke is a tamaiti or rangatahi who understands that they are eternally connected with their tīpuna who have gone before them. They recognise the importance of mātauranga handed down through the generations and have a strong sense of cultural identity and connection to their people and place.”

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Jo is spoilt for choice when it comes to choosing an example of how He Uri Whakaheke is integrated into their teaching and learning programme. “One that comes to mind was marking the 150th anniversary of the final armed conflict in Tauranga Moana in 1867, where the Crown sought to enforce land confiscation and clear local iwi from their whenua. The memories of the iwi of this scorched earth campaign, named Te Weranga, are deeply painful and knowing about this final armed conflict is important to understanding ongoing dislocation and the impacts of colonisation in Tauranga,” says Jo. “Te Wharekura o Mauao partnered with local marae, hapū and iwi to plan and put on commemorations of Te Weranga, with our students learning the history of what happened, researching archival materials, interviewing kaumātua, composing haka and planning the event.

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“We had wānanga with other local kura and stayed on the whenua where one of the final attacks took place, walking up the Kaimai Track that was used by the ancestors to escape to safety. “We attended the dawn ceremonies held by each hapū who held commemorations of their own date, and erected carved pou. Our tauira prepared kai for the hakari, cleaned the marae and participated in the haka pōhiri and ceremonies on the day of the event at Whakamarama that our kura was responsible for helping organise.” Four hundred people attended, including 200 Pākehā community members from the Whakamarama rural area who learned what had happened on their whenua 150 years ago. “Our tauira were active participants in researching and retelling those stories. They then wrote essays, performed speeches and kapa haka that told the history of Te Weranga for NCEA assessment.” In another example, Jo shares how ākonga marked whakapono Māori in 2018, which was a year of spiritual significance: ‘He tau wairua te tau – The year is a spiritual year’. It encompassed the 160th anniversary of the coronation of the first Māori king, Potatau Te Wherowhero, whose people converted to the Pai Mārire faith and follow to this day; the 150th anniversary of the beginning of the Ringatū faith by

the prophet Te Kooti Arikirangi Te Turuki; and the centennial year of the establishment of the Rātana faith by Tahupōtiki Wiremu Rātana in November 1918. “All of these three whakapono Māori helped our local iwi in Tauranga Moana in the darkest days of the land wars, land confiscation, death by disease, the poverty of post-World War I land loss and government policies. All three of these whakapono Māori are followed by different whānau and marae in Tauranga Moana today. “Our tauira learned about all three whakapono Māori and the historical contexts of their prophetic leaders’ emergence, learned karakia and hīmene from each, held wānanga, and attended commemorative events. They produced a huge range of learning outcomes, across music, history, art, rēhia, te reo Māori, tikanga ā iwi curriculum areas and gained credits for that work. We held an exhibition of their work at the end of the year. “The outcomes at our Wharekura are many,” reflects Jo. “We have seen a couple of hundred ākonga Māori graduate from our Wharekura since our first cohort of Year 13 ākonga of 2014, emerging as young adults who are fluent in their reo, strong in their culture and sure of their pathway forward. These young adults are already playing important roles in their whānau, marae and communities, as well as gaining tertiary qualifications and meaningful employment. They are proud of being from Tauranga Moana.”

Tauira at Te Wharekura o Mauao are active participants in retelling the stories, including through kapa haka.

MARAU Ā-KU RA

Te Takanga o Te Wā in marau ā-kura Te Takanga o Te Wā framework is designed to ensure ākonga develop a keen sense of identity to carry wherever they go in the world. It is delivered through marau ā-kura at Monrad – Te Kura Waenga o Tirohanga, developed in collaboration with ākonga, whānau, hapū and iwi.

Kapa haka time at Monrad – Te Kura Waenga o Tirohanga in Palmerston North.

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Teaching and learning local critical histories is not new in Māori medium education settings. Our Kōhanga Reo, Kura Kaupapa Māori, Wharekura and Kura ā-iwi have always done this, but having the histories outlined in Te Takanga o Te Wā is hugely validating,” says Lewis Karaitiana, assistant principal of Monrad – Te Kura Waenga o Tirohanga. “For a long time, our people have been told that we won’t amount to much or that our stories aren’t important, and Te Takanga o te Wā is about validating our knowledge base and embedding the learning within our kaupapa. Our tūpuna were amazing and innovative people who navigated their way across Te Moana-nui-a-Kiwa. We talk a lot about concepts such as growth mindset, problemsolving, and global citizenship, all of which our ancestors embodied. Going through an English medium secondary school, I remember learning about Martin Luther King and all these other inspirational people from overseas, and now all our tamariki get to learn about our own heroes, our Māori heroes, our tūpuna”. Monrad – Te Kura Waenga o Tirohanga is an intermediate school in Palmerston North with four Māori medium immersion classes named Tahuna-ā-Rua, an ancient name for the area gifted to the kaupapa by Rangitāne kaumātua Peter Te Rangi. Lewis says the journey towards creating a localised curriculum started in Tahuna-ā-Rua in 2011 when the former immersion unit leader Brett Cribb created the first marau ā-kura in consultation with tamariki, whānau, hapori Māori and iwi. In 2014, Kara Mason, the deputy principal, led the kura through change which included adopting a new mission statement, schoolwide values, and strategic aims. “Kara was instrumental in bringing our people together to create a new and exciting direction for our kura, drawing upon and highlighting the successes of the localised curriculum model in Tahuna-ā-Rua. “In 2018, we were fortunate enough to go through an extensive consultation process with local iwi Rangitāne O Manawatū. As a result of that consultation, we were gifted names for all the learning areas and buildings in our kura. From here we have moved into the development of our localised curriculum with the names, stories, and histories of Rangitāne O Manawatū now reflected in all the learning that occurs. Our Māori medium classrooms have been the model for what has now become ‘Te Marau o Tirohanga’, the localised Tirohanga curriculum.” The mahi ramped up this year, beginning with a professional development day for all kaimahi/staff. “Previously we have climbed the Tararua Ranges to Tirohanga, then followed the journey of Matangi stopping in at the local marae ‘Te Rangimārie’ and finishing in Himatangi. We couldn’t do that this year because of wind farming preventing access to Tirohanga. Instead, we began our Teachers’ Only day with a whakatau, pae kōrero and mihimihi, then we learnt about the history of Tirohanga by singing and learning a mōteatea, a traditional lament composed for Tirohanga which outlines the whakapapa of our kura.

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Lewis Karaitiana is assistant principal at Monrad - Te Kura Waenga o Tirohanga where local histories are central to learning

Kelsi Te Peeti leads Tahuna ā Rua, the school's Māori immersion unit.

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The Aotearoa New Zealand’s histories document places ākonga and whānau at the centre of the learning.

“Our iwi has gifted us these names, and it’s our responsibility to uphold the mana that comes with those names and to report back to iwi about how we are fostering and ensuring the sustainability of their kōrero.” Lewis Karaitiana “We used storytelling to hook in our kaiako, then we unpacked the Aotearoa New Zealand histories curriculum and Te Takanga o Te Wā. Once our kaiako were engaged, we planned our schoolwide inquiry focus ‘Ko au, ko Tirohanga, ko Rangitāne, ko Aotearoa’. This was an ideal opportunity to wānanga with staff to explore the differences between the Aotearoa New Zealand histories curriculum and Te Takanga o Te Wā. “In our kura, we have English medium classrooms operating under The New Zealand Curriculum, and Māori medium classes operating under Te Marautanga o Aotearoa. We took the opportunity to wānanga with staff about why Māori medium/Kaupapa Māori do things the way we do. It’s about reclaiming our knowledge, reclaiming our tikanga by doing what we know works best for Māori and being able to approach our storytelling and learning of our history through a Māori lens. It’s about indigenising our tamariki and decolonising our thinking.” An across-school inquiry was planned. “The classrooms have names from Rangitāne, which reflect ancient pā sites along the Manawatū River and other significant landmarks. The idea behind this is that when our tamariki go to their classroom, they know that they’re going to a home base, and they will be learning

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about the history of that pā site. They will go to visit that pā site, and they’ll understand how they now connect to the whenua in which their kura, their classroom is situated. “Our original plan was to do it for the first term and see where it goes, but the feedback we’ve had from kaiako is that they want to keep going with this kaupapa all year. They want to move into land wars and learn more about the rich history of our whenua.” Kelsi Te Peeti, who leads the immersion unit, has already seen growth in the sense of identity amongst ākonga. “The students and I have been diving deeper into local stories, and they understand why it’s important to know the places in the stories. They say, ‘Oh, I know that place, I swim there all the time!’ So now they understand that a classroom at school is related to an area in our region and the importance of knowing areas, knowing names, and tūpuna who have made the journeys and stories for us. They are finding more mana within themselves by learning that they belong here. Even if they’ve just moved here, they can connect something that happened in the story to where they’ve come from.”

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Relationships with iwi

It was important to the kura that the relationship with iwi was sustainable, says Lewis. “Our iwi has gifted us these names, and it’s our responsibility to uphold the mana that comes with those names and to report back to iwi about how we are fostering and ensuring the sustainability of their kōrero.” Lewis recalls how the mahi began. “It was important that when we approached our iwi, our kaumātua, that we did it properly. We wanted our iwi to determine the process and guide us in the right direction. We visited different kaumātua here in Palmerston North, and we just had a cup of tea, a kai and yarn with them. We heard lovely stories about their experiences here on the whenua. We spoke about what we’ve been doing here at school and our exciting new direction. We then asked our kaumātua how we could foster the relationship between our kura and Rangitāne O Manawatū and they, in turn, guided us.” Kaumātua Peter Te Rangi put the word out to the kaumātua in this area and extended an invitation to a hui at Te Kura Waenga o Tirohanga. “We put on an evening where the kaumātua came to our school, we had a big kai, and we collaborated with Peter to present our ideas to the iwi. Most of the kaumātua present had already heard about our ideas through the initial cup of tea. Some of our ideas were to rebrand our kura with names that reflected the stories of this area.” Until that point, the school was named Monrad Intermediate. “We have a high population of Māori and Pacific tamariki, and historically they were learning about Ditlev Gothard Monrad, a Danish politician and bishop for whom the school was named. Although Monrad remains a significant part of our history, there was a disconnect because our tamariki couldn’t relate to that. To make it more relevant and meaningful, we adopted the name gifted to us, Tirohanga, after one of the peaks on our maunga, which we can see from our marae ātea at kura.

Monrad – Te Kura Waenga o Tirohanga

“Iwi advised us to have a dawn ceremony to unveil our new names to the community. At that ceremony, they unveiled two new taonga – a pou toka whakairo/stone carving ‘Te Piri Mai O Rangi Tikitiki’, which reflects our tamariki; encapsulated within it is a mauri rock that was collected from Tirohanga, and there are three designs on the pou that reflect mauri, mana, and Māui. Those three concepts are key in the way we plan and deliver teaching, learning and the way in which we report back to whānau. Māui is a significant tūpuna reflected in the pou because not only can most of our tamariki whakapapa back to Māui, but they all possess characteristics of Māui, which are also now reflected as indicators in our Tirohanga learner profile. “The other taonga was our tomokanga/entrance way ‘Mā te Atatū’ carved by Rangitāne kaumātua Charles Matenga. The tomokanga reflects stories from te ao mārama, the Kurahaupō waka from Rangitāne and Nukutaimemeha, the waka that belonged to Māui.

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“When whānau start here at Monrad Tirohanga and we have our pōwhiri, the first thing they see is the pou, a reflection of their tamariki and what they bring into this space, their space. Then when the karanga goes out, they all come through the tomokanga sheltered by the kōrero, whakapapa and rich history reflected in ‘Mā te Atatū’.”

Culturally sustainable practice

The kura is now making plans to continue with iwi to ensure the practices are culturally sustainable. “We do not want it to be just a token gesture where our iwi gifts us significant, meaningful names, and we don’t do anything with them. We’ve been having conversations at management level about how we bring the iwi into our board of trustees meetings and how we report back to iwi about tamariki achievements.” Kelsi says ākonga are inspired by making connections with tupuna. “I had a student say to me yesterday that she’s read stories about her tupuna, and when she’s old enough, she wants to be part of those stories.” “They want to be good tūpuna,” says Lewis. “They say, ‘I want to be an ancestor that’s remembered for good things. I want to be a positive influence’. And they want to go home and give back to their iwi and learn more about their own marae and their own hapū – and that’s what this is all about.”

Te Takanga o Te Wā Te Takanga o Te Wā curriculum content has been developed to reflect the direction of the redesign of Te Marautanga o Aotearoa. As Te Marautanga o Aotearoa goes through the process of redesign, the content for Te Takanga o Te Wā may evolve as well. Te Takanga o Te Wā, through the marau ā-kura, will ensure ākonga have a greater sense of identity and be confident to carry this wherever they go in the world and will meet the aspirations of ākonga and their whānau.

He Tamaiti Hei Raukura

Te Takanga o Te Wā curriculum content

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LO CAL CU RRIC U LU M

Diving for mōhiotanga: Local histories explored in the realm of Tangaroa Marlborough Boys’ College has developed a course that demonstrates and embraces the principles of the new Aotearoa New Zealand’s histories and Te Takanga o Te Wā final curriculum content.

Students listen to history while preparing to go diving to collect kaimoana.

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arlborough Boys’ College has a long history within the region. It was opened in 1900 as a co-ed school under the name Marlborough High School. The name changed to Marlborough College in 1919, and in 1963 became Marlborough Boys’ College after the establishment of Marlborough Girls’ College. The school is now coming full circle with the development of a shared campus for the Girls’ and Boys’ Colleges. Principal John Kendal explains, “It’s a really unique time in terms of where we are sitting with the co-location with the Girls’ college. It’s a real opportunity to connect. “The community became engaged eight years ago, so they led the process. They want to see a co-located new school that captures both the traditions of the Boys’ and the Girls’ colleges, but with the flexibility for senior students being able to take subjects in both campuses.” The strengthened iwi-kaiako relationships that occurred as a result of the project has helped Marlborough Boys’ to develop a course that embraces the principles behind the revised Aotearoa New Zealand’s histories and Te Takanga o Te Wā curriculum content. The course, Te Waharoa, is one part of the curriculum that has been developed to support “Māori to achieve as Māori.” John, who was welcomed in 2021 to Marlborough Boys’ College as their first Māori principal/tumuaki, says, “A real strength to the programme is that they get to see the local environments through a Te Ao Māori lens as we enter the realm of Tangaroa. We learn to respect the water and the sea and the dangers that can happen. I think drowning is still one of the highest fatality causes in New Zealand. It’s important learning all those aspects of tāhoe Māori environments so that you’re able to keep yourself and the group safe, and respect the environment.” The course is available to all ākonga at the start of the year. While the majority of students taking it are Māori, there are also non-Māori who take it as well. “It does appeal to those who have an interest in Māori

learning, about the stories, and obviously the practical elements of going diving, kai preparation and all those sorts of things. It appeals to the Māori voice,” says John. Te Waharoa caters for all levels of Mātauranga Māori, from those first starting their journey to those who are taking this to NCEA Level 3. “They all come out feeling safe, being heard, regardless of where they are on their journey,” says John. He credits Dr Peter Meihana, senior lecturer in Māori history at Massey University, in helping to achieve this. Peter, a former pupil of the college, had his last year of study in 1992. He spent time on field trips that provided rich knowledge about the area and its history which generated his interest in local history. “We spent a lot of time walking about, studying history, getting out of the classroom,” says Peter.

An idea beckons

Peter explains that the course was developed by Ben Christian, the te reo Māori teacher at the school. “It started a few years ago. Ben discovered that amongst the Māori students there were those who were into the language and those who were very much into the history. There were of course students interested in both, however, Ben designed this course to cover the history and culture.” When the two later became friends, Peter suggested incorporating more local Rangitāne and Māori history into the course. Rangitāne have been commissioning art works that narrate the history of the of the area for some time now. Peter suggested that they take the boys on a walk from the college to the CBD to see and talk about the different stories. After the success of this, they decided to take it further. This decision coincided with Massey University’s involvement in the Aotearoa New Zealand’s histories project.

“A real strength to the programme is that they get to see the local environments through a Māori lens as we enter the realm of Tangaroa.” John Kendal

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The students visiting one of the local sites of interest.

Peter explains: “As part of the research Massey historians worked with schools to get an understanding of what was being taught and any apprehension students and teachers had about the new curriculum. We took things a step further with Te Waharoa and included material that might add to students’ understanding of the past.” This enabled Peter and Ben to put some more time and energy into widening the scope on that programme. It allowed them to build on what they had done and take the boys down into the Marlborough Sounds.

Landscape rich in opportunity

The Marlborough Sounds provides a rich source of both history and the ability to engage in harvesting as well as other learning opportunities. John explains that the course is “first and foremost, around learning about the stories and the diving and the cultural elements to do with kai and food. But along the way, sometimes they can branch out to other areas like the Māori calendar, Matariki, and all those sorts of elements that guided us as Māori and still do.” Ākonga learn about guardianship, customary permits, the idea of not taking more than is needed, as well as

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utilising the kai that is taken, such as re-using the shells from kai moana. They can obtain NCEA credits for the whole trip for various other subjects, including tourism. The course weaves elements of traditional stories and history to help explain the current situation within Aotearoa New Zealand. “We start with the Kupe stories, but also the area was historically a terminus. It was where people migrated south, so we talk about where people came from, why they left and what drew them to the south. We give them the full picture, but we don’t make it too in-depth as they are dying to get into the water,” says Peter.

Benefits of the course

Diving to collect kaimoana is a highlight for many of the boys, and the new environment can bring out strengths not previously demonstrated. “It’s interesting, many of these boys are my nephews, my young cousins, so I know them outside of school as well. Often, they are very quiet and reserved. When we got to the water we saw a different side of them, the boys who were quiet in class, stepped up and became quite clearly the leaders of the group… they were so confident. They were our hunters and gatherers, it was so great to see,” says Peter.

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Ākonga learn how to catch and prepare kai.

Te Waharoa demonstrates one way to embrace the histories curriculum through its use of the local environment and knowledge, and in a way that develops important skills for ākonga. It may also help to serve future learning needs by sparking a desire to become cultural leaders, says Peter. “Those with an interest take up the challenge and tell it to others. We need to replenish ourselves to make sure those stories are being told by us.” Peter says supporting more kaiako Māori who have local connections will be important for developing the new curriculum as there will be a lot of pressure on iwi to help schools and kura. When starting to develop the new curriculum, John suggests starting small to make it manageable and to encourage staff to also undertake a learning journey. His own journey of learning the local stories has been assisted by parents and former pupils. For John an important aspect of the new curriculum will be encouraging whānau to come in and help and get involved. “To me it is about engaging with your whānau, hapū and iwi. The area of local curricula has been missing for a long time through a lack of knowing what those traditional stories have been. “Our iwi, whānau and hapū, want our boys to see themselves in our curriculum, and I think this programme is a leading light in terms of what we need schools to offer in terms of the practicalities and the enjoyment.”

“Those with an interest take up the challenge and share their experiences with others. As story tellers we need to replenish ourselves to make sure those stories are being told by us.” Dr Peter Meihana

The course incorporates many aspects of Te Ao Māori.

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MARAU Ā-KU RA

Shaping marau ā-kura | local curriculum Working closely with iwi and the local community is key to shaping an authentic marau ā-kura | local curriculum, say tumuaki.

elanie Taite-Pitama, tumuaki of Tuahiwi School in Kaiapoi, describes her school as a Papa Kāinga kura. “It is directly across the road from its Papatipu Rūnanga so our kura and the marae have a very close relationship. In fact, the land that the kura is on was gifted by family members of the marae for the purposes of a kura, a native school, so we have a strong relationship with our hapū. I’m not sure that there are many kura in Aotearoa that can say the same thing. We are in a fortunate position as a kura that is situated directly across the road from our marae so a local curriculum is something that is very natural for us. “The localised curriculum has been in place here for years and we use our environment, and our local history

and stories, pūrākau, as the basis of our teaching and learning programme. At our kura, those pūrākau have been told for generations so it’s nothing new to our kura that we would talk about the history and the migration of Ngāi Tahu iwi, who moved here from the east coast of the North Island. Or to talk about Kaiapoi Pā which is only a few kilometres away and was the stronghold of Ngāi Tahu since the early 1700s. It’s not new for us to talk about Tū Rākautahi and Moki, the brothers that established the pā. “As a part of Ngāi Tahu history, it’s only right given our connection with our hapū that we have been teaching those pūrākau for years even though there hasn’t been a mandated histories document.

Ākonga at Tuahiwi School in Kaiapoi are very aware of their local histories.

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“I wouldn’t say that we would have covered everything in New Zealand’s history, but from a Māori perspective, we are very local. Sometimes we look outside of our local area to make comparisons – for example, when we talk about Kaiapoi Pā, we look at other significant pā in Aotearoa that students can compare it with. Our older students might look for similarities between Parihaka and Kaiapoi Pā, how they looked, how they operated.”

Past informing the future

“History has never been dormant here, it has always been told, and that is because of our close relationship with our community,” says Mel. “We get the right people in to tell us those stories and to inform us of those pūrākau so that we can retell them in a correct way and give them the mana that they deserve. Some will ask how you can focus on the future if you are stuck in the past, but we have a saying in te reo Māori that is about walking into the future, looking at the past because the past can teach us so many things. “Tikanga is based around that. Our ancestors used trial and error and that was to show us what not to do. For example, ‘Don’t use this type of rock because it won’t hold the heat for a hāngī, use this type of rock because we’ve tried and tested it. There’s no point going off trying to look for other rocks.’ That trial-and-error model was left as a

legacy for future generations so that we have a real chance of mighty prosperity, we are not having to go over things again and again. “Next term, we will look at Matariki because we want to look at what our tupuna did during that time. They harvested, they prepared, they feasted, they celebrated, we know that because it has been filtered down to us. So, it enables us to repeat that and teach our tamariki about the celebration that it should be. It is not just a week of Matariki for us, it is celebrating at the right time, with the right types of activities and people to support that celebration. “The Tuahiwi education team runs workshops from the marae, with the first workshop, Getting to Know Us, including a full explanation of local history, the migration, church, kura, marae, and surrounding environment. “Around 5,000 people have been through that workshop during the past seven years and it’s beautiful to be able to tell those pūrākau to help people to see that there was a real thriving society here before we were colonised. “This is the reason why the histories document is so important, because knowing those things can help people have empathy, and understanding for a culture that they may not have had before.”

The stories of the Tuahiwi community are part of all learning areas.

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Aligning local curriculum to local contexts

There are three components central to He Kākano, the existing curriculum framework at Te Ākau ki Pāpāmoa School: Whakapapa, which is about a learner’s identity and their connection to time and place; Whenua, which is about place-based learning; and Taiao, which gives emphasis to the environment and kaitiakitanga. Every aspect of learning is explored through these three lenses, an approach that principal Bruce Jepson says readily accommodates the new histories content. “When we approach maths or reading or any of our essential learning areas, or even our key competencies, we do it through He Kākano. Our maker space has undergone a transformation – everything relates to whenua, whakapapa, taiao. If it doesn’t fit He Kākano, then we don’t do it,” says Bruce. “It’s about tying in real-life situations in our own place. We’re not reaching out trying to create some crazy context to make it work. It’s relevant and can be linked to whenua, whakapapa, taiao.” Bruce, who is also president of the Māori principals’ association, Te Akatea, says collaboration with kaiako, parents, whānau and iwi is critical both during the development phase and long term.

Tumuaki Melanie Taite-Pitama is very involved with the Kaiapoi community.

“Our existing and flourishing relationship with Ngā Pōtiki iwi is critical as respectful exploration of history privileges the knowledge, narratives and cultural practices of mana whenua,” says Bruce. It’s also about keeping whānau as part of the ongoing conversation around curriculum and learning, he says. “We’ve had such good feedback from whānau. We’re hearing a lot of commentary around what parents are learning with their children about our local area.” The design and implementation of He Kākano was led by deputy principal Dorothea Collier and kaiako Kim Horne before a working party of 10 kaiako formed to hash out the detail. “The focus has always been: how do we create a framework that’s flexible enough for us to be creative but also structured enough that we can make sure we’re getting coverage of the learning?” says Bruce. The new curriculum content slots neatly into He Kākano. For example, a schoolwide inquiry project into the history of the local area, Te Rae o Pāpāmoa, works across year groups and can be integrated across the curriculum. Ākonga explored questions such as: What’s significant about that whenua? What took place on those maunga? How did they get their names? What other opinions are there about what we should be learning about Pāpāmoa as a rohe from a mana whenua perspective? “It’s about unpacking the identity of every individual. Everyone has whakapapa. You don’t need to be Māori to have whakapapa.” He points to the guiding whakatauki of He Kākano: E kore au e ngaro, he kākano i ruia mai i Rangiātea | I shall never be lost, I am a seed sown from Rangiātea.

Marau ā-kura and the national curriculum In the context of school and kura settings across Aotearoa, the national curriculum, which includes The New Zealand Curriculum and Te Marautanga o Aotearoa, sets out the expectations and requirements for teaching and learning. It contains the learning that all ākonga should experience in schools and kura. Marau ā-kura | local curriculum is how to interpret and present Te Marautanga o Aotearoa and The New Zealand Curriculum to ākonga in kura and schools and make it relevant to their current and future lives – their strengths, aspirations, and needs. Kura and schools work out how to shape their marau ā-kura | local curriculum by collaborating with ākonga, parents, whānau, hapū, iwi and their wider community. The purpose of the marau ā-kura | local curriculum is to be explicit and intentional in delivering teaching and learning to meet the needs of ākonga and their whānau.

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I NTEG RATI NG H ISTORY

Whakatinanatia te kōrero History comes alive Te Takanga o Te Wā and Aotearoa New Zealand’s histories supports cross-curricular learning. Tumuaki from kura and schools already using the new framework share how the content is being integrated.

ross-curricular learning has long been the way at Te Wharekura o Mauao in Tauranga Moana. “About five years ago, we moved away from traditional teaching of subjects and silos where the students moved around the college every 50 minutes. We moved to cross-curricular project learning in the junior school and cross-curricular passion learning hubs in the senior school,” says deputy principal Jo Cameron. “We do have some marau that we still teach as a separate specialist subject through the whole year – te reo Māori, te reo Pākehā, pāngarau and our senior sciences – because it is quite hard to meet the requirements of the tauira who want to do chemistry, biology, and physics for the university pathway, but all our other subjects are taught in our cross-curricular project or passion learning hub contexts.” One of the kura’s passion learning hubs is Toi Whakaari, performing arts, and rangatahi present a

production after 16 weeks’ preparation. “Last year’s production was about Tākitimu. We put it on stage here at the Baycourt Theatre in front of 450 people for three nights and a matinee. And in order to put on that production in which the children could develop their dance, drama, music, kapa haka and visual arts skills (in terms of stage set and costume), everyone in the hub – 65 students – learned about the histories, from the Tākitimu waka navigating across the Pacific including Rangatira and the different islands where they landed before it landed here at the base of Mauao, then the stories of the tupuna who settled this place and where they settled. “We also taught them about some of the key interiwi battles prior to Pākehā settling here. And then Pukehinahina and Te Ranga, the land war battles that we had in Tauranga Moana which have always been part of our curriculum. All our children are taught explicitly, and actively participate in the commemorations from when

Rangatahi at Te Wharekura o Mauao in Tauranga Moana staged a production, Tākitimu, as part of their performing arts learning, Toi Whakaari.

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they are in Year 7. Then the Tauranga Moana participation in the Māori battalion in the World Wars through to the period of protest in the ‘70s and ‘80s, and the Dawn Raids. “We have an amazing director and writer, Jason Te Mete, who works with the kura and he’s from Ngāti Hangarau which is one of the hapū whose land the school stands on. Jason wrote the script so that it was appealing to young people and had a strong message for young people about knowing where you are from and facing your future.   “All these stories were woven through; the students learned the stories, understood the history and the kaupapa and then took it to the stage. Then all their credits just fell out of that, the performance credits, the solos, the band, the acted scripted pieces, the dance, and Te Ao Haka.” Jo says one of the reasons that the kura changed to project-based learning was because of the pedagogy that suggests that cross-curricular study is better for producing soft skills.

Tākitimu narrators, Aukaha Kakau-Dickson and Waihanea Hood.

Engagement is high

“The other reason was engagement; the students are far more passionate about being here and going to class because they love what they do. They don’t have to just do six subjects and fill the timetable. Even if there’s nothing there they really want to do, by the time they’re in Year 12, they only must do te reo Māori as a compulsory subject. They could be in our hub 90 percent of the week and doing three or four subjects within the hub. And they love it.” Another passion hub is Te Mauri o Tangaroa which is focused on outdoor education, environmental studies, tikanga ā iwi and physical education. An inter-house competition day held at the base of Mauao at Pilot Bay includes waka ama and ocean swimming races. “The hub that plans this is learning about Tangaroa, stories of the Maramataka Māori, the tides, the water, and the environment. Māori knowledge, Mātauranga Māori, is all integrated. They do training plans for getting fit. They do water safety and waka ama standards and event planning. They learn about the traditional waka that led to waka ama, how Māori traditionally worked and lived on the water and then they run the event and their credits just tumble out.” Te Wharekura o Mauao has a very clear vision of the graduate they aim to produce. “There are three threads: a tamaiti who is culturally autonomous, a tamaiti who is intelligent and independent, and a tamaiti who has wellbeing and health at their centre,” says Jo. “The cultural autonomy, the understanding of their cultural heritage, and therefore having a place to stand and feeling confident about who they are is central to Te Wharekura o Mauao vision, goals, and whole purpose. It is why we were established, to be part of developing the next generation of Māori to lead Tauranga Moana. History is fundamental. You can’t understand why the world is the way it is, why these students live in the communities they live in, on the pockets of land that remain surrounded by the sprawling development in Tauranga Moana, unless you know what happened here.”

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“The students learned the stories, understood the history and the kaupapa and then took it to the stage. Then all their credits just fell out of that, the performance credits, the solos, the band, the acted scripted pieces, the dance, and Te Ao Haka.” Jo Cameron

Through dance, drama, music, kapa haka and visual arts skills the students learned about their local histories.

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Affirming prior work

Bryony Wood, social studies teacher at St Catherine’s College in Wellington, finds the Aotearoa New Zealand’s histories content both inspirational and encouraging. “The ‘Understand, Know, Do model’ was useful. Having those three big ideas and then the more directed contexts was useful in that I was able to see it was affirming what I’m already doing. It also made me think how there is so much in Social Studies and English and all these other subjects that we can make connections with. So, it was encouraging to be able to see where we could make crosscurricular links. “I found the ‘Know’ part useful for seeing crosscurricular links and the ‘Do’ was encouraging for me to think about different ways of presenting information and different skills that I wanted the students to learn, it was idea-generating. “One of the things that has been exciting is working closely with the Science department. I am absolutely not a scientist, but they have created a Rongoā traditional Māori medicine plant unit with their Year 10s and it has been great to make connections on those ideas. We are talking about doing a trip up to Te Motu Kairangi/Miramar Peninsula to look at the ancient Pā up there, to look at the plants around the area and the occupation. So, we are looking at history, social issues, biology, that sort of thing.”

Keeping it real

At Tuahiwi School in Kaiapoi, North Canterbury, a transdisciplinary approach to teaching and learning has always been in place, says tumuaki Melanie Taite-Pitama. “We don’t segregate wāhanga ako or curriculum areas, we teach as though we are in real life. If you go to the mall or the supermarket or interact with whānau, you are having to use a whole lot of different, essential skills so we integrate everything throughout each other.” “For example, our kaupapa or our theme for the term is whanaungatanga and that is all about making connections with people and making connections with places so everything we teach has a whanaungatanga base. “We might look at how our people migrated from the East Coast to here and what skills they needed. In Maths they would have to know about directional compasses or mapping, you would be also framing your literacy up around whanaungatanga, and everything that you did in physical education would also be based around whanaungatanga. So, there is no special maths time or English time, it’s teaching tamariki from a transdisciplinary point of view, rather than a ‘let’s take out our maths books because it’s maths time’. “That’s not to say that we don’t teach the fundamentals here because we do. Our tamariki do learn to read and

Learning at Tuahiwi School in Kaiapoi has always been centred on local history.

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write and do mathematics but they learn in a way that is conducive to their learning needs and regarding their goals, what they can do, what they can’t do and where we need to shift with them,” says Melanie.

Content integration key to student engagement

When Ben Christian started out in teaching, he noticed that enthusiasm for learning was high amongst students engaged in cross-curricular study, an observation that prompted him to develop Te Waharoa, a course that integrates local history both inside and outside the classroom. “During my first two years’ teaching, I noticed that a lot of my students who were taking te reo Māori were really interested in te ao Māori, and they weren’t necessarily passionate about the language. They were taking the course because it enabled them to achieve as Māori. Then there were other students who were passionate about the course but needed more than one course.” Ben is employed by Marlborough Boys’ College but is currently covering maternity leave at Kaikoura High School. He was aware that a Māori performing arts and a te reo Māori course were being run in tandem by a school in Tauranga and decided to emulate the concept. Ben spoke with Māori history lecturer Dr Peter

Meihana at Massey University about how he could best support students by, say, working alongside Marlborough iwi, Rangitāne, to incorporate more local history into the course. Te Waharoa is a course that takes a holistic approach to te ao Māori. Rangatahi embark on a journey through Māori performing arts, te reo Māori, diving and gathering traditional kai, Māori history, and tribal traditions, carving and weaving, plus many other aspects of te ao Māori. Students can visit the Wairau Bar which is one of the oldest archaeological sites in New Zealand. DNA research has shown that many of the people in Wairau are connected to these first settlers, including Ben’s students. Ben hopes that new curriculum experiences such as this will take place throughout the country as both kura and schools are able to find out their history and make connections. “When you are looking at an area like the Wairau Bar, you are actually talking about a story of how people came from somewhere else to live here and everyone can connect to that in some way… whether you came here as a recent immigrant, or your ancestors came here in the 19th Century, or you are tangata whenua, you all share something in common, which is that at some point in time, your ancestors decided to call Aotearoa their home.”

Tuahiwi School tamariki know the stories of their ancestors.

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D IVERSIT Y

Champions for our diverse histories There’s a buzz about Aotearoa New Zealand’s histories and Te Takanga o Te Wā among community advocates as they anticipate the impact sharing their stories will have on ākonga and society.

Aotearoa New Zealand has many diverse communities, all of whom have histories to share.

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deeper understanding of our shared histories can benefit young New Zealanders from diverse communities through an enhanced sense of inclusion and belonging, community advocates believe. At the heart of these curriculum champions’ aspirations for the changes ahead under the umbrella of Aotearoa New Zealand’s histories and Te Takanga o Te Wā are the opportunities for education to combat racism and discrimination. The New Zealand Chinese Association’s curriculum champion is Kirsten Wong, a community heritage advocate whose grandfather emigrated to Wellington in 1895. For decades, and particularly since the Government’s apology in 2002 for the poll tax and other discriminatory legislation against Chinese, the community has waited for an opportunity to include Chinese New Zealand history and stories in a way that’s meshed with Aotearoa New Zealand history. “We asked for an apology, not just as a political apology, but also in recognition of the fact that racism and antiAsian feeling has actually been around for a very long time,” says Kirsten. “We bring up this history, not just because we want our presence and belonging in Aotearoa to be recognised and seen, but also because we want it to make a difference to people today. “We really hope that the curriculum will bring us all together and to a common understanding because it’s absolutely important that we all understand the history of Aotearoa New Zealand and the history of colonisation – it’s what’s brought us here to where we are now. “If we don’t understand that common past, I don’t think we can hope to really move on together in that spirit of togetherness that’s really so important. “I think all of us just really hope that the curriculum will lead to greater social equity, greater social justice, greater empathy and understanding and that reinforcement of values that always puts people first.”

Now is the time for another narrative. “We often see ourselves depicted as a sidebar story to ‘mainstream’ New Zealand history and often our stories are framed in a way that portrays us as victims of racism, or as marginalised people,” says Kirsten. “There’s so much more to our history than that! Every way you look, our experiences are woven through the wider history of Aotearoa New Zealand.” For example, there are records showing Chinese people expressing their own agency: organising petitions, writing letters, putting notices in newspapers saying that Chinese deserve equal pay to other non-Chinese New Zealanders. “One of the key issues for our young people is feeling excluded. That feeling of not belonging is such a big issue and has really large impacts on mental health and, obviously, social cohesion.” The Youth19 Rangatahi Smart Survey (Youth19) shows just 52 percent of Chinese students were proud of their ethnicity. Enhancing the simplistic Chinese history narrative to a more nuanced and deeper narrative will be game changing. “If the only thing that happens is that it will lead to our people feeling a stronger sense of belonging and inclusion, then that’s totally what we want,” says Kirsten. Archivist and historian Manisha Morar is a curriculum champion for the Indian community and a member of the New Zealand Indian Central Association. Seven years ago, she curated an exhibition of Indian history in Wellington: the social and political history, how communities were created, and people’s livelihoods and families. Manisha is anticipating a huge sense of pride in the teaching and learning of Indian histories – just like the huge smile on the boy’s face when his cultural contribution to his class is welcomed in the recent television advertisement for a dairy company. “The important message that we want around teaching the diverse stories of New Zealand histories is having that same sense of pride in the classrooms for every single child,” says Manisha.

“The important message that we want around teaching the diverse stories of New Zealand histories is having that same sense of pride in the classrooms for every single child.” Manisha Morar

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“One of the biggest things that histories can teach us is the value that the child gets from this in the future. “The value is that they have a lot more appreciation and understanding of their peers in the classroom and the backgrounds they come from, and it starts to be almost a precursor to avoiding those whole racism and discrimination attitudes that come out later in life,” says Manisha. “Understanding people’s backgrounds from an early age really will help with that.” Diane Lee is a curriculum champion and co-president of the Korea-New Zealand Cultural Association. For her, a benefit may be as simple as the pride second and third generation New Zealand Korean students experience when they understand that Kiwis fought in the Korean War and Kiwi lives were sacrificed to save Korean people in the war. Aotearoa New Zealand was the first country to commit to assisting and had the largest number of troops there in per capita terms. That’s something for all Kiwis to know and be proud of, says Diane. Migrant families can experience identity chaos, a clash between maintaining their cultural identity and cultural assimilation, she says. Diane’s overarching view of the potential the curriculum changes offer is that they will raise students’ and teachers’ cultural competencies. “I think it will be good not only for the Korean community, but it will also be good to be working together and making a (more) harmonised society together,” she says. “While history is about the past, it needs to still be alive in the present and it will form our future,” says Diane. Fatima Bashir is a curriculum champion from ACOFI, the African Communities Forum Inc., and for her the most important opportunity ahead is greater understanding of her communities, their history and the things that have shaped them, such as colonisation.

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She is hopeful a greater awareness will help to reduce unconscious bias and improve the sense of belonging for African New Zealanders, especially for the students. As one focus will be migration and mobility, that is something all Kiwis can relate to. “Everyone came from somewhere else. This will allow everyone to feel like they have some common ground between each other, which all goes back to the sense of belonging and reducing biases,” says Fatima.

Some practical perspectives

Both the Chinese and Indian communities are establishing online resources for teachers. Manisha says a website is being established to provide a pathway for kaiako to share a variety of stories. These resources are likely to be available from mid-2022 and will complement material the Ministry is providing to schools and kura. The Chinese history website will be running in early 2023, loaded with material for kaiako and ākonga, says Kirsten. From a practical perspective, Manisha advises kaiako not to restrict their teaching of Indian histories to festival times such as Diwali. Rather, Indian histories can be taught throughout the year alongside other relevant material. She suggests using an Indian landmark in your local community, visiting it and talking about it, such as an Indian street name. Or kaiako can use the news, such as an Indian cricketer in the Black Caps or any other Indian representative that might start that conversation around talking about New Zealand Indian histories. Diane emphasises that cultural learning easily integrates with teaching history and there’s potential to include many facets of cultural awareness and knowledge in the classroom. In her experience at Manurewa High School in

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Auckland, an initial request to assist with a Polyfest cultural group incorporating Korean fan dance in their performance led to a programme of Korean history, language and cultural classes before school five times a week for a year. It included K-pop, K-beauty and K-broadcasting across the music, health and media curricula. Diane advises kaiako to reach out to their local Korean groups for any help they need. Both Kirsten and Manisha warn about the challenge of teaching some topics, for example the New Zealand White League or other examples of racism and marginalisation. They advise kaiako to seek out and respect the guidance available when addressing material that may distress ākonga and not to avoid the topic because it is difficult. All the community advocates emphasised it’s important to be aware that ethnic communities are diverse within themselves – that there is a diversity of language, many regions and countries of origin, and diversities of purpose for their associations and community groups. Fatima says for an African perspective teachers should reach out to their school community and contact parents of students. There are also a number of community organisations which will be happy to assist. She says it’s important to acknowledge that Black history did not start with the American civil rights movement. “We have a whole continent – we have amazing kingdoms and rich histories that we would love to share with the rest of the world.” Fatima recalls that when kaiako from the African community became involved in the curricula changes, they honestly thought that it was very liberating and there was a palpable sense of excitement. “I think we’re definitely heading into the right direction. There is a lot of work to be done, but it’s work in progress, and this is really a great step,” says Fatima.

2 May 2022

We look forward to sharing more stories from our diverse curriculum champions in the future.

Join us for this fully-funded Strengthening Asia-Pacific Language Teaching programme (SAPLT), formerly known as PACT, and benefit from collaborating with expert facilitators and fellow language teachers, to improve the outcomes for your students. Work together as you complete workshops, enjoy in-school support and learn a range of pedagogy and ideas based on well-researched theory. As this programme is funded by Tui Tuia | Learning Circle - Languages, there is no cost to you.

Duration: 6 months l Dates: Term 3 & 4 Hyun-Joo Kim

Learning Circle Facilitator - Languages

Tukutuku Kōrero

Quiz | Whakaaro Early settlement

Nuclear free/Peace history

1. What tools did the first Polynesians who discovered Aotearoa New Zealand use to navigate with?

6. When was the Rainbow Warrior bombed?

...................................................................................... ......................................................................................

Rainbow milestones/movements 2. Who was the first trans member of parliament? ...................................................................................... ...................................................................................... 3. When was the Marriage Equality Bill passed? ...................................................................................... ......................................................................................

...................................................................................... ...................................................................................... 7. What year was the ‘infamous’ Springbok Tour? ...................................................................................... ......................................................................................

Sporting 8. What sporting record did Peter Snell break? ...................................................................................... ......................................................................................

Arts Women’s history moments 4. What is Jean Batten best known for?

9. What was significant about Hinewehi Mohi singing the National Anthem at the Rugby World Cup in 1999?

......................................................................................

5. Who was the first woman in New Zealand to gain a university degree? ...................................................................................... ......................................................................................

10. Who wrote the waiata ‘Poi E’ in 1984 and what was so important about it? ...................................................................................... ...................................................................................... 11. What do Anna Paquin and Keisha Castle-Hughes share in common? ...................................................................................... ......................................................................................

Education Gazette

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Pictorial questions/pātai 17. Which artist created the ‘Cornbeef Bull 2000’? ...................................................................................... ......................................................................................

Climate change moments/nature 12. What bird thought to be extinct was found in a southern mountain range in the late 1940s? ......................................................................................

18. What petition, instigated by the Te Reo Māori Society and Ngā Tamatoa, was presented to Parliament in 1972?

......................................................................................

...................................................................................... 13. What Aotearoa New Zealand river became a legal person in 2017? ...................................................................................... ......................................................................................

Industry/economics/science 14. What New Zealander received the Nobel Prize in Chemistry in 1908? ...................................................................................... ...................................................................................... 15. When Mt Tarawera erupted in 1886 what tourist attraction, known as the eigth wonder of the world, was thought to be destroyed or submerged?

19. What is this tool for and what is it called? ...................................................................................... ......................................................................................

...................................................................................... ...................................................................................... 16. What country was administered by New Zealand until its independence in 1962? ...................................................................................... ......................................................................................

Answers on next page >>

2 May 2022

Tukutuku Kōrero

Quiz answers 1. Traditional Polynesian navigators positioned themselves mainly by the stars, using what’s called a ‘star compass’. The ability to read the night sky is a great skill. A star compass is used to help memorise the rising and setting points of the brightest and most distinctive stars and planets to set direction. They also used currents, the moon and the sun. 2. Georgina Beyer was elected in 1999 as the world’s first openly trans MP. 3. 2013. New Zealand was the first country in the Asia-Pacific region to legalise same-sex marriage. 4. In 1936 Jean Batten became the first woman to make a direct solo flight from England to New Zealand, making a record solo flight time in the process between England and Australia. 5. Kate Edger graduated with a BA in Latin and Mathematics from the University of New Zealand in 1877. She was the first woman in the British Empire to earn a BA. 6. The Rainbow Warrior was bombed while it was docked in Auckland on its way to protest against French nuclear testing at Mururoa Atoll, near Tahiti, in 1985.

11. Each is one of the youngest Academy Award nominees in history. Paquin was nominated at 11 years old for Best Supporting Actress and Castle-Hughes at 13 years old for Best Actress. Paquin won Best Supporting Actress for The Piano in 1994. She was 11 years and 240 days old. 12. Takahē were rediscovered by Geoffrey Orbell in November 1948, in Fiordland’s remote Murchison Mountains. 13. In March 2017, the Whanganui River became the world’s second natural resource (after Te Urewera) to be given its own legal identity, with the rights, duties and liabilities of a legal person. The Whanganui Treaty settlement brought the longest-running litigation in New Zealand history to an end. 14. Ernest Rutherford won the Nobel Prize for postulating the nuclear structure of the atom, discovering alpha and beta rays, and proposing the laws of radioactive decay. 15. The pink and white terraces.

7. 1981

16. Western Samoa

8. Snell broke at least six world records. One of the highlights of his athletic career was being part of the winning 4 x 1 mile relay race in Dublin in 1961.

17. Michel Tuffery

9. Hinewehi Mohi sang the National Anthem in te reo Māori.

10. Ngoi Pēwhairangi and Dalvanius Prime wrote Poi E, which the Pātea Māori Club made famous. It was important as the first waiata sung solely in te reo, to be played on radio.

Education Gazette

18. Te reo Māori petition, asking for active recognition of te reo Māori as well as supporting the teaching of te reo and culture in schools. 19. A hinaki, used for fishing.

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ACCORD

TEACHER ONLY DAYS

FOR SECONDARY SCHOOLS

NCEA Change Programme Schools and wharekura can choose the date when they will hold the first of four Teacher Only Days allocated this year to support the implementation of changes to strengthen NCEA. The chosen date must fall within the two-week window below:

Teacher Only Day 5

9 - 20 May

M AY

Schools can also choose the focus/topics of the day to suit local circumstances. All resources will be made available on the Ministry of Education’s Learning Management System.

Further information will be provided through the School Bulletin and the NCEA Education website: www.ncea.education.govt.nz

KO NGĀ RĀ MŌ NGĀ KAIAKO ANAHE

MŌ NGĀ KURA TUARUA

Te Hōtaka Panoni o te NCEA Mā te kura e kōwhiri āhea e tū ai te rangi tuatahi o ngā Rā mō ngā Kaiako Anahe e whā mō te tau nei, hei tautoko i te whakapūmautanga o ngā panonitanga o te NCEA. Me mātua tū te rangi ka kōwhiria i waenga i ngā rā o raro:

Rā mō ngā Kaiako Anahe 5

9 - 20 Mei

MEI

Mā te kura e kōwhiri te aronga/kaupapa o ia rā kia hāngai ki te horopaki o reira. Hei te Learning Management System o Te Tāhuhu te katoa o ngā rauemi. .

Ka whakairia ētahi atu mōhiohio ki te Pitopito Kōrero me te paetukutuku o te NCEA Education : www.ncea.education.govt.nz

Ngā mihi nui ki a koe Ēhara tāku toa i te toa takitahi, engari he toa takitini Ānei mātou e whakawhetai ana i runga i te mutunga o tēnei mahi whakahirahira. E rere ana ō mātou mihi mutunga kore ki a koutou katoa.

n behalf of Te Tāhuhu o te Mātauranga | The Ministry of Education and Education Gazette, we would like to extend a huge thank you to all the inspiring contributors who have made this special edition one for the history books. We give a special thank you to one of our Whakaruruhau members, Professor Wally Penetito, whose striking editorial wove the whāriki for this special edition. This contribution is a continuation of the clear leadership and guidance he provides to the project. Professor Penetito has been instrumental in getting both curricula to where they are now. Ngā mihi to the Ministry design team, who beautifully captured the essence of the curriculum documents, creating the special look for this watershed issue. Special thanks also to the Education Gazette editorial

2 May 2022

team, journalists and photographers for so beautifully capturing these wonderful stories and bringing them to life, and to the Aotearoa New Zealand’s histories and Te Takanga o Te Wā project team for collaborating with us and connecting us to schools and kura across Aotearoa. We hope this issue will help encourage and inspire all kaiako who will be teaching the new curriculum in 2023. The teaching of Te Takanga o Te Wā and Aotearoa New Zealand’s histories is a huge milestone and critical to grounding the learning of our histories, with our iwi, hapū and communities. Me mātai whakamuri, kia anga whakamua. To shape Aotearoa New Zealand’s future, let’s start with the past. Tēnei te mihi ki a koutou katoa, mo to koutou tautoko. Thanks to all of you who have participated.

Tukutuku Kōrero

ECE VACANCI ES

2 Positions available! We are looking for a fully qualified teacher (new grads welcome to apply) and an unqualified teacher (currently studying ECE welcome to apply) for our relaxed, supportive preschool. We are licenced for 41 children, aged 2-5 yrs, and maintain a 90-99% teacher ratio. Being a community-based preschool and part of a charitable trust, all of our funding is used to ensure the welfare of the children and teachers. The preschool has an integrative style with all ages mixed in 2 large open plan spaces, with a large, brand new playground area for outdoor learning.

To view the PLD, general notice listings and vacancies at gazette.education.govt.nz Scan the QR codes with the camera on your device.

PLD

We offer pay scales on par with the kindergartens, free parking in Ponsonby, 12 sick days per year, weekly non-contact time, free PD opportunities and much more! The role is full time (37.5 hrs a week, Monday – Friday) and is a permanent position.

NOTICES

You must be legally able to work in NZ and currently residing in NZ.

For a full position description and more information about the preschool, please email the Manager on manager@ponsonbycommunity.org.nz

VACANCIES

S EN IOR L E ADE R S H I P

Tumuaki Tuarua Deputy Principal 4-5MUs We are a small school with a positive future, including a rebuild. Wesley Intermediate is in a housing development zone, with an expected roll in the future of 500 to 800. 60% Pasifika, 20% Māori, 10% Pakeha and 10% other ethnicities, makes the school a vibrant place to celebrate its place in Aotearoa. We seek a culturally-responsive and collaborative deputy leader to work with the new principal, to positively embrace and inspire modern pedagogy and support the vision in the next stage of development.

Commences term 3, 2022. Applications and referees’ reports due 5pm, Monday 16 May 2022. For an application pack or inquiries, contact Linley Myers, LSM

lmyersmbl@gmail.com

Education Gazette

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Do you have a vacancy that you would like to advertise to the education sector? Place an advertisement in the display vacancies section and reach both the passive and active jobseekers by contacting Jill Parker: jill.parker@nzme.co.nz 027 212 9277

PRINCIPAL | TUMUAKI Stanhope Road School

We are a full primary school in Mt Wellington, Auckland, decile 4, U5, with a current roll of approximately 520. We are proud of so much about our school our diversity; thriving ECE transition and intermediate programmes; our commitment to tuakana|teina; an Arts programme, supported by our specialist Art teacher and the Tironui Music Trust; our commitment to the Maungakiekie Kāhui Ako; and our partnership with the Auckland University. We work very well together as a community. You will be warmly welcomed by a committed staff, an effective Board and Parent Support Group, a supportive community, families and whānau. Our new Principal will be: •

A champion of our Vision of ‘Friends, Learners, Guardians’|’Whakahoahoa, Ākonga, Kaitiaki’, and Values of Respect, Honesty, Resilience, Integrity |Whakaute, Ngakau Pono, Manawaroa, Whakakotahi.

•

A dynamic, strategic and forward-thinking leader committed to our shared goals of Wellbeing|Hauora, Curriculum and Cultural Responsiveness.

•

Committed to promoting and celebrating our community’s diversity and a champion of Mātauranga Māori.

•

Focussed on student achievement with a proven and successful history of exceptional outcomes for students through quality teaching and learning.

•

A natural communicator who values collaboration and engages easily with everyone in the wider school community.

The position commences in Term 3 in 2022. Applications close 1:00 pm on Monday 16 May, 2022. Application packs are available at www.educationgroup.co.nz or contact The Education Group: Tanya Prentice at 09 920 2173, admin@educationgroup.co.nz or Jan Hill 021 507 684, janhill@educationgroup.co.nz

Publication Deadlines 2022 ISSUE

PUBLICATION DATE

PRINT ARTICLE DEADLINE

EDITORIAL ADVERTISING BOOKING DEADLINE

VACANCY BOOKING AND ALL ARTWORK DEADLINE BY 4PM

101.6

23 May

2 May

6 May

11 May

101.7

13 June

23 May

27 May

1 June

101.8

4 July

13 June

17 June

22 June

101.9

25 July

4 July

8 July

13 July

101.10

15 August

25 July

29 July

3 August

101.11

5 September

15 August

19 August

24 August

101.12

26 September

5 September

9 September

14 September

101.13

17 October

26 September

30 September

5 October

101.14

7 November

17 October

21 October

26 October

101.15

28 November

7 November

11 November

16 November

101.16

12 December

21 November

25 November

30 November

2 May 2022

Tukutuku Kōrero

SEN IOR LEADERSH I P

Education Gazette

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Te Takanga o Te Wā and Aotearoa New Zealand’s histories

Final curriculum content now available Te Takanga o Te Wā kauwhatareo.govt.nz/mi/kaupapa/ te-takanga-o-te-wa

Aotearoa New Zealand’s histories

Our stories

aotearoahistories.education.govt.nz

Ours to tell

Te Takanga o Te Wā and Aotearoa New Zealand’s histories Begin your journey...