Issuu

Graphic design portfolio 2020 - present

Project list

Rātā Foundation - English medium research report. . . . . . . . . 3 - English medium case studies and infographic poster. . . . . . . . . . . . . . . 4 - Māori medium research report . . . . . . . . . . 5 Ministry of Education: - Early Years Physical Wellbeing: Prompt cards and posters. . . . . . . . . . . . . . . . . . 6 - Kōwhiti Whakapae: Presentation slides and learning pool stream images. . . . . . . . . 7 - Inclusive Design Modules - Presentation template, facilitator guide and resources . . . . . 8 - Post Covid Return to School - Infographic poster. 10 Tārai kura - Brochure. . . . . . . . . . . . . . . 11

NZ Police: Loves Me NOT - Logo and design update, presentation and resources book. . . . . . . . . . . . . .

Auckland Art Gallery: Toi Tū Toi Ora - English medium and Māori medium resources . .

Ministry of Health: Healthy Food and Drink Toolkits - ELS and Schools for English medium and Māori medium . . . . . . . . . . . . . . . . 14 Oranga Tamariki: Tākai - Booklets and brochure . . . . . . . . . . . . . 15

Rātā Foundation - English medium research report

At a glance

Being tamariki-ready

Intentions, findings and recommendations

Research Rep

The rationale for this project was to make a difference to the transition to school experience for all tamariki in the Christchurch region. Our intended outcome was to effect change at a systems level quickly and sustainably. We proposed two projects: one for Māori-medium, situated in kōhanga reo and kura kaupapa1, and this one, situated in English-medium schools. The research design was from the ground-up, led by kaiako (teacher/ teachers) engaged in everyday teaching and learning with and alongside tamariki (children) and whānau (family). We wanted to make a difference straight away and we were unapologetic about our ambitious aspirations.

ort

o ako awa whiria g Te hautū i te lifelong learnin pathways to s Supporting dium school -me lish in Eng for children Sarah Te One, June 2021

er and Sarah

Tracey McAllist

The title of our research project, Te hautū i te awa whiria o ako – Supporting pathways to lifelong learning for children in Englishmedium schools is a metaphor for the multiple learning experiences and expectations navigated in the early days of transitions to school. The metaphor of a river evokes movement and life and is complemented by the Māori-medium project, Kia hoe tahi i te awa kōwhiri o ako – Mobilising whānau commitment to Māorimedium learning pathways2. For us, understanding how different rivers of learning flowed into schools influenced our perceptions of the education landscape and changed the way we thought about transitions to school.

Whiting

There is no shortage of research on transitions to school5. Numerous research reports6 indicate that this is an enduring issue that creates tensions in education despite the wealth of knowledge. Sadly, educational inequities persist despite innovations, policies, guidelines and reviews, and some groups of children, notably Māori and Pacific7, those with disabilities and those from some minority groups, still dominate statistics of educational underachievement. The ‘spark in the child’s eye’ dims when there is a disconnect between interpretations about what counts as valued knowledge. What learning matters is about place, culture, identity and language8. There are certainly good intentions to work collaboratively with whānau and with ELS to ensure learning continuity, but often the starting point assumes that the child will adjust to school, and the weight of expectation from whānau, kaiako in both sectors, in the community and beyond is that school will determine the what, why and how of learning.

In the English-medium project our focus was encapsulated in our three research intentions:

to ensure learning pathways for all tamariki, to empower agile, innovative, responsive and courageous kaiako, to enable systems-level change.

Research is clear that the transition experience can influence children’s learning pathways. When kaiako are open and responsive to what learning matters, and are able to collaborate with colleagues, this can be transformational and result in systems-level change. An holistic, community-wide understanding of what is involved supports a shared understanding between school and whānau, and especially tamariki. Professional collaborations within and across learning networks can support evidence-based systems change where professional dialogue can lead to embedding innovative, and responsive pedagogy. This report tells a story about how a group of ‘we are just normal’, ordinary new entrant (NE) kaiako (teachers) embraced three ambitious research aims and became extraordinary practitioners

Kōhanga reo are Māori language nests for children between birth and starting school; Kura Kaupapa are Māori-medium schools.

Kia hoe tahi i te awa kōwhiri o ako (the Māori-medium project) summary report will be completed in late 2021.

who transformed the ways they worked with tamariki, whānau, other kaiako and stakeholders in their wider learning networks. Over a two year period, these intentions emerged as questions, then themes, and finally they evolved into findings. Interrelated but distinctly separate, our braided rivers ran through children’s learning, through whānau experience, through kaiako practices and through systems. Thematically, relationships, communication, identity and belonging threaded through the data and led to three significant findings:

To ensure successful learning pathways for all tamariki requires kaiako, whānau and communities to connect, collaborate and co-construct these.

To empower kaiako to be agile, responsive, innovative, and courageous practitioners means nurturing professional teaching dispositions, skills and attitudes.

To enable systems changes within, between and across learning networks through establishing a culture of possibilities.

We wanted to flip that script. We were interested in future-focused learning which concentrates on the idea that new knowledge is co-constructed by kaiako, tamariki, whānau and community and that children’s working

In a nutshell, our major findings afforded kaiako insights into their own ability to design and implement effective, research-based strategies that support tamariki engagement in learning at school by reinforcing their sense of identity and belonging. Our findings positioned the views and experiences of children as an essential part of all processes. Also included were whānau and early learning services (ELS). Our research process created a safe, shared space where kaiako had time to question, theorise their practice, trial new ways of working, and to then embed these as foundations for upwards systems change. We are confident that their pedagogical decisions are based on careful consideration of the views of the child in the context of their whānau and their ELS experiences. Through a range of mini-projects, we gained critical insights into how to ensure all tamariki continue learning; how kaiako can empower themselves; and that small, seemingly insignificant shifts can result in systemic change where learning success is a reality despite the enormity of ‘the systems’.

Our people

engage in learning albeit for different purposes and from different perspectives. Traditional research processes generate data, but we wanted this data to transform current pedagogical practices so that all tamariki have a strong identity as learners, a sense of belonging to a community of learning and, as part of that, understand that their contribution is valued. Our point of difference was an expectation that our kaiako would actively mobilise what they were learning as they were learning.

Flipping the script about starting school theories should inform curriculum design. We wanted a cultural shift from expecting tamariki and whānau to be ‘school-ready’ to the school being tamariki- and whānau-ready. The notion of ‘extending the village of attachment’ appeals:

“

It is about building a bridge between home and school. Having home at school, and school at home - extending the village of attachment between home and school. (Whānau voice)

Bilingual unit (Merger school post earthquake from 4 different schools)

Addington9

Decile 3 Primary School (Yr 1-6)

Ilam10

Community of learners

Critical to this shift was a desire to effect change at the systems level – change for tamariki, change for families/whānau, and a change in new entrant (NE) kaiako practices, not just when starting school but also while at school. Implicit to this concept is the notion of ako – learning and teaching as an inextricable, reciprocal relationship where there is discernible shift in the balance of power between learner and teacher. Through noticing, recognising and responding – close attention – both tamariki and kaiako

Decile 6 Primary School (Yr 1-6)

Reaching

4,350

Directly working with

Working with on average

kaiako

tamariki each

150

Haeata11 Community Campus

Decile 1 Primary - Secondary (Yr 1-13) Haeata is a newly established co-educational campus. (merge of 4 schools post quake)

Kaiapoi Borough School

National professional learning provider webinar

Two conferences

Decile 5 Primary School (Yr 1-8)

Webinar attracted approximately

100 people

Margetts, K, and A. Kienig. (Eds.) (2013). International perspectives on transition to school. Reconceptualising beliefs, policy and practice. London: Routledge; May, H. (2011). I am five and I go to school. Early years schooling in New Zealand, 1900-2010. Dunedin: Otago University Press; Perry, B., Dockett, S., Petriwskyj, A. (Eds.) (2014). Transitions to school – International research, policy and practice. Dordrecht: Springer.

tamariki

Attended by at least

25 participants

Kaiapoi North

Decile 7 Primary School (Yr 1-8)

Potenial indirectly impacting

6 Karila, K., & Rantavuori, L. (2014) Discourses at the boundary spaces: developing a fluent transition from preschool to school. Early Years: Transitions in the early years – policy, pedagogy and partnership. 34 (4) 377-391. 7

Decile 3

Directly reaching

600

tamariki + whānau

Working directly with

kaiako in 6 schools

Community of inquiry

Description

Rāwhiti

By June 2021

Community of practice

”

School

Primary (Yr 1-8)

Over a period of two years, we worked with 18 kaiako in six schools. These kaiako engaged with over 600 tamariki plus their whānau. There were also further contacts made at a community level especially with ELS and in meet-ups with Kāhui Ako. We estimate that over 150 kaiako, who in turn work with on average 25 tamariki each, were influenced by our research. We also presented at two conferences and to one national professional learning provider. The conference sessions were attended by at least 100 people and the webinar attracted approximately 25 participants.

3,125 tamariki

Macfarlane, A., Glynn, T., Cavanagh, T., & and Bateman, S. (2007). “Creating culturally-safe schools for Maori students.” Australian Journal of Indigenous Education., 36: 65-76. Retrieved from http://search.informit.com.au/fullText;dn=165475;res=AEIPT; Henare, M., Puckey, A., Nicholson, A. (2011). He ara hou: The pathway forward. Getting it right for Aotearoa New Zealand’s Māori and Pasifika children. Wellington: Every Child Counts.

8 Hartley C., Rogers P., Smith J., Peters S, and Carr M. (2012). Crossing the Border. A community negotiates the transition from early childhood to primary school. Wellington: NZCER Press.

By June 2021

Number of tamariki currently enrolled

Number of kaiako

Roll 561 Māori - 175 Pacific origin - 32 Pakeha/European - 330 Asian - 17 MELAA - 4 Other - 3 International - 0

Roll 253 Māori - 62 Pacific origin - 22 Pakeha/European - 87 Asian - 55 MELAA - 24 Other - 3 International - 0

Roll 418 Māori - 28 Pacific origin - 14 Pakeha/European - 168 Asian - 142 MELAA - 27 Other - 33 International - 6

Roll 610 Māori - 319 Pacific origin - 89 Pakeha/European - 168 Asian - 30 MELAA - 4 International - 0

Roll 364 Māori - 86 Pacific origin - 11 Pakeha/European - 238 Asian - 17 MELAA - 12 Other - 0 International - 0

Roll 489 Māori - 74 Pacific origin - 29 Pakeha/European - 349 Asian - 13 MELAA - 13 Other - 11 International - 0

9 Addington Primary School withdrew from the project in February 2021 due to staff changes. 10 Ilam joined the project in Year 2 but had signalled its intentions to do so at the start. 11 Haeata withdrew from the project in July 2020 due to staffing changes and shifting priorities.

Te hautū i te awa whiria o ako

Me ka moemoeaa au, ko au anake; Me ka moemoeaa taatau, ka taea e taatau. If I were to dream alone only I would benefit. If we were to dream together, we could achieve anything.

The three research intentions became our main research questions. We asked: How can we ensure successful learning pathways for all tamariki? How can we empower kaiako to be agile, innovative, responsive and courageous? How can we enable systems-level change?

Rāwhiti School is a Full Primary School, composed of six learning studios (one of which offers a level 2 bilingual programme), in the culturally diverse suburb of Brighton in east Christchurch. The two learning studios involved in this research were:

CORE’s Human Ethics Committee approved our research. Generic information sheets and consent forms were produced, including some in minority group languages, for each school. We continuously referred to our ethics agreement and the process of collecting ethics forms was consistent throughout. The research fell into four phases:

Rāwhiti School Haeata Community Campus

Ilam School

Addington School

Imagine and design

Familiarising ourselves with the kaupapa, finding our questions; learning to be teachers and researchers

PHASE TWO

Plan and do

Implementing our action research projects; generating data

• Ata Hāpara (bilingual) which has a maximum of 80 tamariki from new entrants to Year 8 and four kaiako. An average of 12 tamariki transition into Ata Hāpara each year from ELS settings. PHASE THREE

Analyse

Interrogating our data; looking for gaps; identifying themes

• Rongo-mā-tāne (English-medium Year 0/1 and the younger Year 2s studio). An average of 65 tamariki transition into Rongo-mā-tāne each year from ELS settings. A selected group of our older tamariki transition to the next studio at least biannually. Numbers of tamariki and kaiako fluctuate throughout the year (80-120 tamariki and four to six kaiako).

PHASE FOUR

Reflect, review, renew,

drawing down findings and recommendations

The kaiako had a hunch that some of the tamariki were being disadvantaged by not having any school visits. They observed how some were coming to school not feeling connected to the setting or people. They felt that they were already providing a flexible transition to school programme

10 Te One, S. (2007) Participatory-research methods with young children: experiences from the field. Early Childhood Folio, 11, pp. 21- 29.; Dalli, C., Te One, S., Pairman, A. (2017). Involving children in educational research: Researcher reflections on challenges. In P. Garnier & S Rayner (Eds.) Recherches avec les jeunes enfants. Perspectives internationals (135 – 155). Bruxelles: P.I.E. Peter Lang.

Te hautū i te awa whiria o ako

that allowed many opportunities for engagement and yet they wondered: Why were we still not engaging some whānau? We wondered how our children felt about school and what helped them to become more connected. (Kaiako) To address these wonderings, they conducted their research in three phases, gathering data from different sources: • tamariki (drawings, conversations and observations); • whānau (surveys and focus rōpū conversations); • ELS (conversations at an evening hui). Each phase was a research cycle in its own right, including planning, implementing, observing and reflecting. All phases were pulled together to create the whole story around transition to school at Rāwhiti. The completed story was reviewed using the story hui process to extrapolate key themes and findings.

and tamariki • sharing information in multiple formats (paper, virtual, video, slides, in person) • spending time to connect and build relationships with ELS and whānau The kaiako feel that this is just the start of the journey for them, it has uncovered many insights that they will continue to work on moving forward. Here are their responses to our big questions: • How do we ensure successful learning pathways for all tamariki? We have increased the likelihood of children engaging with our transition to school programme by providing alternatives to face-to-face visits. Encouraging children to feel connected to the people and place of Rāwhiti School through virtual means.

• How do we empower new entrant kaiako to be agile, responsive, innovative and courageous practitioners?

Relationships, communication, identity and belonging emerged as three enduring themes which follow through into our major findings for each outcome. Each of these three themes are well represented in the literature and research about transitions to school as they were in our mini projects. The themes segued into findings which distilled into the following three:

We have been responsive to the voices of our whānau, tamariki and ELS colleagues. Our innovation has been acknowledged and appreciated by our whānau as forward thinking.

• Connect, collaborate and co-construct • Nurture professional teaching dispositions, skills and attitudes • Establish a culture of possibilities - learn to critique, advocate and lead

• How do we enable systems change within, between and across learning networks?

Te hautū i te awa whiria o ako

Relationships It is important to build relationships with families and let them know about their children’s days. (Whānau voice) Relationships were critical to every phase of the project but exactly what this meant was ambiguous and too generic. What was it about relationships that warranted a theme? In this research, relationships were about reaching a shared understanding about transitions to school. Several perspectives contributed to this: • What whānau understood • What kaiako understood

Outcomes

Ensure learning pathways for all tamariki

Points of interest: There was little mention by tamariki of the influence/ input of kaiako in comparison to friends and whānau.

Themes Relationships Communication Identity and belonging

Empower kaiako Enable systems change

Image from www.rawhiti.school.nz/about-us/

The kaiako were surprised about the range of responses from both tamariki and whānau which highlighted that there is definitely not one set way to transition to school. What they learnt was that the transition process must be responsive, transparent and as inclusive as possible. For the school, this has led to changes in their enrolment process by:

Findings

Connect, collaborate and co-construct Nurture professional teaching dispositions, skill and attitudes Establish a culture of possibilities

• staggering what information is shared and when having appropriate information available for ELS, whānau

Te hautū i te awa whiria o ako

• What children understood

Our website is easy to use and replicated. It makes sharing and updating information straightforward.

11 Cardno, C. (2003) Action research, a developmental approach. Wellington NZ: NZCER Press; Piggott-Irvine, E. (2009) Action research in practice. Wellington, NZ: NZCER Press.

Te hautū i te awa whiria o ako

It’s all about relationships, communication, identity and belonging

Rāwhiti School

Qualitative, interpretive and phenomenological methodologies underpinned our research design. We used participatory action research methods as the basis for our research.12 Collaborative action research13 is a well established educational research approach largely because its pragmatic, interpretive methods are based on what teachers know and how teachers teach. Data area collected and analysed concurrently and cyclic/spiral action research is both an iterative and reiterative process where innovative practices are continuously evaluated.

PHASE ONE

Te hautū i te awa whiria o ako

OUR STORIES: MINI CASE-STUDIES

Our research approach

Kaiapoi North Kaiapoi School Borough School

Te hautū i te awa whiria o ako

• What the school understood • What the wider community understood (ELS and Kāhui Ako) Good relationships, especially with children and whānau, are based on trust and respect and these were understood in terms of supporting familiarity with people, places and things. A sense of familiarity – finding a toy or recognising a friend from an ELS, eased entry into a new space. Time to build relationships was crucial and our research found this to be true for whānau and tamariki alike. Innovative ideas such as ELS parties and visits to the NE space before terms began allowed kaiako time to observe. As one whānau member noticed: I didn’t realise how much like preschool, school was. It made for an easy start! (Whānau survey data) The teacher visiting (sic) my child at preschool, plenty of school visits, finishing early for the first 4 weeks, play based learning and good communication with us. (Whānau survey data)

Relationships with colleagues within schools and across other schools in Kāhui Ako created numerous opportunities to challenge the assumptions about what NE kaiako expected from ELS kaiako.

Communication Our data focused on what was communicated, how it was communicated and with whom. For example, at a special function for new whānau, kaiako soon realised that there was far too much information passed on in the enrolment packs. As one kaiako noted: … parents being overloaded seems to be because there is so much to tell them. (Kaiako) Undoubtedly whānau felt overwhelmed by the information shared and this feeling was Te hautū i te awa whiria o ako

core-ed.org 0800 267 301 Te hautū i te

awa whiria o

ako

Rātā Foundation - English medium case studies and infographic poster

Table of contents Helping tamariki feel connected The research phases

3 3

Phase 1: What do tamariki think about starting school?

Phase 2a: What do whānau think about starting school?

What are the implications for our practice?

Phase 2b: Surveying Whānau using a Google form What are the implications for our practice?

OUR STORIES

: MINI CASE-ST

Rāwhiti Scho Authors: Date:

Kylie O’Keefe June 2021

Phase 3: Talking to our Early Learning Services

UDIES

Reviewing the research Story hui Research themes and findings Relationships (Whakawhanaungatanga – connection and collaboration) Identity and Belonging

8 9 9 10

Communication

Discussion

Conclusion: One size doesn’t fit all for transitions

15 16 16

Rāwhiti School is a Full Primary School in the culturally diverse suburb of Brighton in the east of Christchurch. We have six learning studios, one of these is our level 2 bilingual programme Ata Hāpara. Ata Hāpara has a maximum of 80 tamariki from New Entrant to Year 8 and four kaiako. An average of 12 tamariki transition into Ata Hāpara each year from ELS settings. Kylie works with the Year 0-2 rōpū and is in charge of the transition programme for these tamariki. Rongo-mā-tāne is our mainstream transition studio (Year 0/1 and our younger Year 2s). An average of 65 tamariki transition into Rongo-mātāne each year from ELS settings. A selected group of older tamariki transition to the next studio at least biannually. Numbers of tamariki and kaiako fluctuate throughout the year (80-120 tamariki, four to six kaiako). Nicole is the Kaiwhakahaere of Rongomā-tāne and leads the transition to school programme.

Image Image from from www.rawhiti.school.nz/about-us/ www.rawhiti.school.nz/about-us/

We invited teachers from our local Early Learning Services (ELS) to attend a ‘Catch Up’ after school one day. Five teachers attended from three different centres. Other centres sent in their apologies. After a general chat and a look around the studio, we focussed on discussing three main questions: What is important for you to know about our school? What is important for school to know? How can we make, or continue to make, this happen?

10 12

How do we ensure successful learning pathways for all tamariki? How do we empower new entrant kaiako to be agile, responsive, innovative and courageous practitioners? How do we enable systems change within, between, and across learning networks?

ham

and Nicole Cunning

Phase 3: Talking to our Early Learning Services

Me ka moemoeaa au, ko au anake; Me ka moemoeaa taatau, ka taea e taatau. If I were to dream alone only I would benefit. If we were to dream together, we could achieve anything.

Helping tamariki feel connected It was our hunch that some of our tamariki were being disadvantaged by not having any school visits. Some were coming to school not feeling connected to our setting or people. We felt that we were already providing a flexible transition to school programme that allowed many opportunities for engagement. Why were we still not engaging some whānau? We wondered how our children felt about school and what helped them to become more connected.

The information that the ELS teachers identified as being most useful was essentially the same as what had been voiced by our whānau focus group and therefore is accessible on our transition to school site. There was a strong emphasis on te ao Māori in our conversation. They also expressed their desire for their tamariki to still reap the benefits of strong relationships between ‘kaiako and tamariki’ and ‘kaiako and whānau’ that they established in their early childhood settings.

The research phases We conducted our research in three phases of gathering data from different sources: our tamariki (drawings, conversations and observations); whānau (surveys and focus rōpū conversations); and ELS (conversations at an evening hui) . Each phase was a research cycle in its own right that included planning, implementing, observing, and reflecting on the data. All phases were considered together to understand the whole story around transition to school at Rāwhiti.

Rāwhiti Mini Case Study

They then enquired about our perceptions of school readiness and our expectations for when tamariki start school.

Rāwhiti Mini Case Study

(knowing who you are, where you come from and your place in the learning space, familiarity of space and people, being actively involved)

How do we empower new entrant kaiako to be agile, responsive, innovative and courageous practitioners?

For… Whānau Is important because… They need to feel connected, informed and be able to support their tamariki by being familiar with routines etc. Examples of this include: Quotes from parent focus rōpū: “At preschool you kind of know everything and then all of a sudden you walk into the gate [of school], with your first child are like ‘What is going on?’” “Having the karakia for kai would be really nice, so we can practice it at home too.”

For… Tamariki

Our greatest learning [as kaiako], through this process has been to be strategic and take our time when considering change. In the past, our urge to quickly solve problems and activate new systems has led to kneejerk reactions. Being allowed the time to observe, reflect and gather the opinions of stakeholders has meant that we have made substantive changes which are more systemic in nature and are based on wider values and opinions beyond our own.

Is important because… We believe that tamariki learn better in an environment where they feel welcome, comfortable, settled and valued. We want the tamariki to consider school to be ‘their place’ and be connected to the people and the place. It is important for tamariki to feel comfortable with routines and what is expected of them. Examples of this include: Learning: “I felt excited because I couldn’t wait to see what we were going to learn about” “I felt shy because I didn’t know what we were going to learn about.”

Through this research we have also been able to work towards a shared purpose, as two kaiako teaching in the same school, with the same age group but in two very different settings (kura auraki and kaupapa Māori). This reciprocal relationship has widened our understanding and made our decisions more robust. Our combined innovation has been acknowledged and appreciated by our whānau as forward thinking. We are now able to share information about both our settings with the wider community.

Routines: “I felt sad because I didn’t know what to do. I felt better the next day because I knew what was happening.” Amount of children: “I felt scared because there was too many, lots of people.” Familiarity of play: “I felt good. [What made you feel good?] Just the playing.” “I was happy because I got to play on the playground.” Novelty play equipment: “Why, you can drive with the bikes on the bike track.” “I went to the mountains.”

Have you:

Story hui The final phase of our research project was to review what we had done and the impact that this has had on our practice. To do this, we used the story hui framework. This involved one person talking about the story, whilst the other annotated and drew it out. This happened in 3 parts:

Many suggestions were given for building strong connections between our settings, including shared language, access to information, and regular hui.

The beginning – the story teller talked about what was happening prior to the start of the project, particularly what drove the need to change the status quo.

Middle – what actions were taken and what further information was gathered along the way.

Given information about the school that early learning services can share with tamariki?

Ending – the story teller talked about what has happened as a result of the changes made and the lessons learned.

One of our local ELS offered to host the next biannual ‘catch up’ and we plan to share our transition site and cultural narrative at this meeting. To promote inclusion, we shared the summary of our meeting with all invited ELS. We acknowledge that maintaining strong relationships with whānau and tamariki is easier to achieve in our bi-lingual setting due to there being fewer tamariki and because they stay in the same studio for their 8 years of primary schooling.

After this initial process, the illustrator had to summarise the story they drew to check for clarification and further expansion. After this, we were able to see the specific phases of the project and the key themes that emerged out of the learning.

Rāwhiti Mini Case Study

Identity and Belonging

Is your school ready for me?

Reviewing the research

Rāwhiti Mini Case Study

How do we enable systems change within, between, and across learning networks? Our research has opened a door to conversations that may not have happened otherwise. We have been able to gather different voices while considering the bigger picture of transitioning to school and the relationships and partnerships that are involved. In gathering the viewpoint of whānau, we questioned our previous perceptions around ‘partnership with whānau’. Our whānau focus group enabled the participants to share, discuss, prompt, and challenge each other’s viewpoints. Listening to and acting on their suggestions, promoted feelings of acknowledgement and value while creating a genuine partnership between ‘home and school’. In gathering the viewpoint of our ELS contributors, our concept of ‘relationships’ with other sectors was broadened. Our ELS kaiako shared with us their aspirations to learn and understand our tikanga and cultural narrative, rather than just developing familiarity through visits and information.

Made connections with early learning services?

One of the biggest takeaways from this project was the reality that one size does not fit all in terms of transition. We need to consider that even though changes were made in response to the current ‘cohort’ these changes might not reflect the needs of new whānau. Therefore we need to continue to take the time to seek their input into this process.

Showed whānau the ways in which you have readied the school for their tamariki?

Moving forward we plan to continue to harness our collective investment in transitions and further our collaborative partnership to make changes as needed. Encouraging and supporting whānau to access our transition site information for their tamariki is still an important part of our role. Our findings throughout this collaborative process have also spurred us to look more closely at the benefits of a te ao Māori context and how mainstream education may be able to adapt their practices to also gain these benefits. Through these insights, we would hope to assist children to also feel more ‘at home at school’ in their mainstream class.

Encouraged whānau to bring a taonga along that represents them and their tamariki?

Our virtual site is easy to use and replicate. It makes sharing and updating information straightforward. We feel that we have been responsive to the voices of our whānau, tamariki and ELS colleagues and that this is reflected in the currently published site.

From parent focus rōpū: “It would be really nice to have a kid friendly illustrated map for children to be able to become familiar with the school – this is where your classroom is, this is where the playground is etc.”

Knowing the cultural narrative to be able to share with whānau and talk to it.

Rāwhiti Mini Case Study

Translated information into home languages?

Staggered information for whānau and tamariki only when it’s needed?

Given whānau information about the school’s vision and values, and asked them what they would like to share about their family values?

Invited whānau to share their knowledge and experience of their tāmariki with you?

Developed a space in your school where whānau feel comfortable to talk to school staff?

“There needs to be a kid friendly pack [Enrolment] because this guy wanted to look through it and there wasn’t really anything in it for him.” From ELS evening:

Found a cultural support person from your staff or community for this whānau?

Conclusion: One size doesn’t fit all for transitions As we embarked on this project, we knew that we would delve deeply into our transition practices and consider what was working and what would need to be reviewed. The result of this mahi was far greater than we ever expected. We shifted our perceptions, developed genuine partnerships with ELS, whānau, and tamariki and learnt a great deal about ourselves as kaiako.

Invited tamariki to visit with their whānau and early learning service teacher?

Visited the tamaiti in their early learning service?

Rāwhiti Mini Case Study

core-ed.org 0800 267 301

Rātā Foundation - Māori medium research report

Ngā Ihirangi

Research Rep

Nau Mai

ort

hiria o ako i i te awa kōw Nichole Gully Kia hoe tah to ment CORE Education Ltd ānau commit Phone 021 722 461 ays Mobilising wh learning pathwnichole.gully@core-ed.ac.nz m diu Māori-me © CORE Education, Rātā and Margie Nichole Gully November 2021

Research and

resources by

with

ISBN 9781991154200 (PDF) No part of this publication may be copied, stored or communicated in any form by any means (paper or digital), including recoding or storing in an electronic retrieval system, without the written permission of the publisher. Education institutions that hold a current license with Copyright Licensing New Zealand may copy from this PDF in strict accordance with the terms of the CLNZ Licence.

1. Te Whakatere – navigating our project (Executive summary)

2. Ekea te waka – getting on board the project (Background)

Tārei waka – designing our project Te whakarewa waka - preparing to start Ngā Kaumoana - kōhanga reo and kura kaupapa Māori whānau Te whakamahere i te whakaterenga - charting our course He waka eke noa - we are all in this canoe together

11 12 13 14 17

3. Eke panuku, eke Tangaroa (Learnings from the project)

Choosing Kōhanga Reo?

Concerns

Interested in knowing

Pukapuka tamariki Puka mā ngā mātua Pukapuka whānau Pukapuka of ngā mana me ngā mātāpono

30 34 35 37

Personal reo and tikanga knowledge

What should my tamaiti be able to do?

40 40 41

Parental involvement expectations

Kura policies

Toronga - visits Kōhanga visits to kura Kaiako visits to kōhanga

20 20 21 25 25 27

47 47 49 49

The journey continues

Kuputaka (Glossary) Appendices

53 54

Kia hoe tahi i te awa kōwhiria o akoo

Shared trip to Chipmunks (Unable to carry out)

Build whanaungatanga with parents and whānau and be available to clarify whānau transition questions.

Pūrua 2 Te Kōhanga Reo o Ōterepo and Te Kura Whakapūmau i te reo Tūturu ki Waitaha What?

Why? Intention/Assumption

Toronga

Kaiako kura visits to kōhanga reo

Familiarise mokopuna with the kura kaiako and gain a greater understanding of the kōhanga reo programme

Kōhanga reo mokopuna visits to kura, akomanga and wider kura gatherings Kaiako sharing programme planning and awareness of curriculum

Transition information for whānau Reinstate a ‘preparing for kura what whānau need to know’ space in the kōhanga reo. (in process)

Pukapuka Support tamariki and their whānau to get insights into the daily life at kura for new entrant tamariki from a tamariki perspective. For whānau to access information that sets out the process of transition, who to contact as well as other helpful information.

English literacy

Kura kaupapa philosophy

“

Pukapuka Support kōhanga whānau to build familiarity with

• introducing Te Aho Matua, the philosophy that guides learning at kura

• Te Aho Matua and how it links to kōhanga reo

• Sharing waiata and karakia used commonly at kura (aspects still in progress)

• continuation and sharing of effective practices

Challenges facing whānau: • whakamā and personal knowledge of te reo, tikanga • apprehensions about the kura system and their role

A ‘fear factor’ linked to an unfamiliarity with the kura sphere

• navigating the enrolment and pre-entry processes

He kohinga whakaaro mō ngā rangi tīmata ki te Kura nō ēnei Raukura o ngā kōhanga reo. He kohinga whakaaro kia hanga pukapuka. (Kaiako) A collection of thoughts about the first days of school from these Kōhanga reo graduates. A collection of ideas from which to make books.

Familiarise mokopuna with the kura, prior to pre-entry visits in the safety of their kōhanga reo whānau

Pukapuka Design a pukapuka for kōhanga reo whānau

• clarity and communication of transition process and roles

Catering for tamariki with special needs, gifts and talents

• perceptions of kura staff

into her new entrant te reo Māori programme. The topic for the first pukapuka came out of wānanga with tamariki during te reo Māori sessions.

”

The kaiako pūrua from Te Whānau Tahi Kōhanga Reo and Kura Kaupapa Māori thought about how they might develop pukapuka to help familiarise te kōhanga reo mokopuna and their whānau with the adults they would meet as they moved to kura. They wanted to make sure tamariki voices were central to the book-making process. They wanted to find out what tamariki who had recently started kura thought were the most important things and people for their teina at kōhanga reo to know about and why.

• Waiata and karakia that kura use

The kura kaiako integrated the development of a pukapuka series

When the tamariki talked about who they saw on their first days of kura, it was mainly about tuakana (older students) from te kōhanga reo. Tamariki only referred to the adults they met when prompted by the kaiako. “One of the main ideas that has come through is that their tuakana and other tamariki are the first that they think about when they come to kura, so I have included this in most of the [first] pukapuka.” (Kura kaiako)

The kaiako described the key learning and mindshift occurring from co-writing the first pukapuka with her tamariki. She now understands the central importance of tamariki relationships in the move from kōhanga reo to kura. Her earlier belief was that the kaiakotamariki relationship was the critical element in children ‘transitioning’ successfully into her classroom. But given the kōrero from tamariki during the wānanga she now sees that the tamariki-tamariki relationships are even more important and it is her role to facilitate this between tuakana at kura and their teina at the kōhanga reo, as well as to maintain the links between cohorts of tamariki coming through. The first pukapuka Ki te kura (To school) thus centered on tamariki who had just started kura. The language used was simple with a high level of repetition.The kōhanga reo kaiako shared the first pukapuka with mokopuna and gathered their reactions. Their thoughts and responses reflected the key learning for the kura kaiako - they were excited to see photos of their tuakana - older friends who had started kura.

Research Report Te hautū i te awa whiria o ako Supporting pathways to lifelong learning for children in English-medium schools Sarah Te One, Tracey McAllister and Sarah Whiting June 2021

Resources and research by

Many themes have emerged along the project journey, which we illuminated under the significance of hononga - connections spanning identities, settings, kaupapa, and developing knowledge and understandings:

• connecting settings through kanohi kitea (seen faces), mahi ngātahi (working together), sharing planning approaches, and producing and distributing rauemi across kāingakōhanga reo-kura • connecting kaupapa – kōhanga reo and kura kaupapa Māori are more than sites for early learning

“

In partnership with

In line with our sister project, Te hautū i te awa whiria o ako – Supporting pathways to lifelong learning for children in Englishmedium schools, knowledge mobilisation across the participating kōhanga reo and kura whānau was built into the design. The kōhanga reo and kura have shared rauemi from their mahi pakirehua with their whānau and are now considering how best to share these more widely.

• diverse yet connected identities, strengthening kōhanga reo and kura kaupapa Māori whānau - whānau kaupapa Māori

2. Ekea te waka – getting on board the project (Background) experienced by Māori learners in English-medium3.

The first Kura Kaupapa Māori sites were born out of kōhanga reo whānau desires for their tamariki mokopuna (children, grandchildren) to experience an ongoing kaupapa Māori learning pathway through te reo Māori. Kura whānau and kōhanga reo whānau were essentially one and the same, and ‘transition’ could be relatively seamless because of shared kaupapa, vision and, in some cases, close proximity. Transitions between kōhanga reo and kura settings were less a case of “crossing the borders1, and more of staying on the kaupapa.

Since the emergence of first te kōhanga reo and kura kaupapa māori a range of changes, including policy, curriculum and strategies, have impacted on how transitions between the two are playing out in Māorimedium today. Transition has been identified as a critical issue in Māorimedium education4 and indications recently have been that less than half of kōhanga reo mokopuna transition to Māori-medium school contexts nationally5. Parents and whānau make key decisions on learning pathways for their tamariki and in Māori-medium these decisions impact not only on continuity of learning and bilingual benefits for an individual tamaiti, but also on the continuity of te reo Māori for the tamaiti, their whānau and for te ao Māori more widely. The project sits in a wider context of Government driven initiatives for te reo Māori under the Maihi Karauna6 and Māori-Medium education growth programmes7 that aim to: • increase the number of speakers of Māori to 1 million by 2040 • grow the number of Māori medium learners to 30% • expand the pool of Māori-medium kura and kaiako.

International findings on effective bilingual education highlight the importance of transitions that support continuity of learning. Indications are that in order to experience the benefits of high quality Māori-medium education, tamariki and their whānau need to remain on a Māori-medium learning pathway for a minimum of 6 years, ideally 8 years2. National schooling outcomes provide further support for a continuing Māorimedium learning pathway, showing that Māori-medium learners are more likely to leave compulsory schooling with NCEA and university entrance qualifications at least on par with non-Māori learners and at much higher levels of success than those

Educational Research; Hohepa, M., & Paki, V. (2017). Māori medium education and transition to school. In N. Ballam, B. Perry, & A. Garpelin (Eds.), Pedagogies of educational transitions: European and Antipodean research. (pp. 95–111). Switzerland: Springer.

1. Hartley, C., Rogers, P., Smith, J., Peters, S., & Carr, M. (2012). Crossing the border. A community negotiates the transition from early childhood to primary school. Wellington, N.Z., NZCER Press. 2. May, S., Hill, R., & Tiakiwai, S. (2004). Bilingual/Immersion education: Indicators of good practice.

5. Ministry of Education. (2016). Ngā Haeata Mātauranga: Annual report on Māori education 2015–2016. Wellington: Author. Retrieved from https://www.educationcounts. govt.nz/__data/assets/pdf_file/0016/172060/NgaHaeata-Matauranga221116.pdf

3. Te Kura Huanui: The Treasures of Succesful Pathways https://ero.govt.nz/our-research/te-kura-huanui-thetreasures-of-successful-pathways; NCEA attainment rates fall, Māori schools buck trend https://www.stuff. co.nz/national/115874781/ncea-attainment-rates-fallmori-schools-buck-trend

6. https://www.tpk.govt.nz/en/a-matou-kaupapa/te-aomaori/maihi-karauna 7. https://www.beehive.govt.nz/release/governmentinvests-grow-m%C4%81ori-medium-education

4. See eg: Bright, N., Barnes, A., & Hutchings, J. (2015). Ka whānau mai te reo—Kia rite! Getting ready to move, te reo Māori and transitions. Wellington: New Zealand Council for

Kia hoe tahi i te awa kōwhiria o ako

Pukapuka tamariki

Create awareness of how each setting plans, how their curricula may align and how this might impact on future sharing and collaboration.

Strengthen whanaungatanga between tamariki at kōhanga reo and kura.

Pukapuka Co-design and share pukapuka for tamariki and whānau of the kōhanga reo

Academic standards, career opportunities

Karakia and waiata from akomanga

Informed by learnings from wānanga during the whanaungatanga phase of our project, kaiako pūrua embarked on their collaborative pakirehua. This section presents the outcomes and impacts coming out of their work on pukapuka (books and information documents) and toronga (visits) as pūrākau.

The table below highlights some of the key agreed upon activity over the pakirehua period and the intention and assumptions of impacts they were exploring.

Kaiako kura visits to kōhanga reo whānau hui

Learning programmes

4. Ki te wheiao, ki te ao mārama (Outcomes and impact)

“The constant challenge here was how to take whānau on the journey also. Kaiako could quickly see how they could strengthen practices across kōhanga reo and kura kaupapa Māori and how tamariki support might be improved. Designing with whānau in mind and communicating with whānau was more of a challenge.” (Researcher-facilitator)

Kaiako kura visits to kōhanga reo

Transition steps

Tamariki reo Māori capability

Kia hoe tahi i te awa kōwhiria o akoo

While each kaiako pūrua came up with similar kaupapa to develop and implement over terms two and three - designing pukapuka and visits - the respective kaupapa differed in form and function. All kaupapa, however, focused on ways to strengthen connections across kāinga-kōhanga-kura. The remaining Hui pūrua and Hui kaiako takitahi were designed to find out how inquiries were progressing and support next steps.

Build whanaungatanga and understanding of tamariki before the transition process. Tamariki would become familiar with kaiako in their own known space.

Kaiako developed pukapuka and rauemi that help to familiarise kōhanga reo mokopuna and whānau (which includes kaiako) with kōhanga reo and kura settings; identify skills and behaviours that support preparation for kura; explain key philosophies underpinning kōhanga reo and kura; and provide opportunities to learn karakia and waiata used in both settings.

• curriculum and programme design sharing awareness

Bringing together the learning from Wānanga Whānau and wānanga kaiako, kaiako then set out on their

Kia hoe tahi i te awa kōwhiria o ako

Why? Intention/Assumption

collaborative journeys, developing and implementing pakirehua pūrua (collaborative inquiries) with their kōhanga reo and kura. While each kaiako pūrua (paired kaiako) came up with similar kaupapa for their pakirehua, the respective kaupapa differed in form and function. All kaupapa focused on ways to strengthen connections across kāingakōhanga-kura.

• connection and collaboration across kōhanga reo, kura and with whānau

44 44 45 45 46

Making the invisible visible Developing rauemi Research capacity and funding

We explored through wānanga, the knowledge, beliefs and practices of kaiako who work with tamariki just before and just after they make the move from the participating kōhanga reo to kura. They talked about transition-related challenges they had observed parents and whānau dealing with and identified ways they thought might help to address these.

Opportunities for greater:

Kia hono - connecting Connected identities Connected settings Connected kaupapa Connected knowledge and understandings

Toronga

Strengthening te reo Māori

Te reo Māori

Hei taunaki (Recommendations)

What?

Whānau connections

Strengthening identity & belonging

Ko te Hawaiki (Major findings)

Pūrua 1 Te Kōhanga Reo o Te Whānau Tahi and Te Kura Kaupapa Māori o te Whānau Tahi

Choosing Kura?

Identity and belonging

4. Ki te wheiao, ki te ao mārama (Outcomes and impact)

Designed and illustrated by Cynthia and Meghan, CORE Education. In partnership

He mihi maioha

Te Whakaterenga - Our journey Wānanga Whānau What we learned from parents and whānau members Wānanga kaiako/tumuaki What we learned from kaiako and tumuaki Bringing the learning together - Wānanga ngātahi and Hui pūrua

Foundation and the kaiako who contributed, 2021

Kahukura Hohepa

and schooling but part of a culturalpolitical-educational movement, or kaupapa, encompassing transformative action and long term vision, aspirations and commitment • connecting knowledge and understandings, which occurred at wānanga, through the pukapuka and resources kaiako and tamariki have produced, during visits between kōhanga reo and kura, and in the networking that took place, all point to the power of connecting.

Kia hoe tahi i te awa kōwhiria o akoo

Kia hoe tahi i te awa kōwhiria o ako

Hei taunaki (Recommendations)

Kaiako: Pēhea tēnei pukapuka, koutou? Ko tēnei pukapuka mō te kura? What about this book, this book about school? Mokopuna: He pai! Good! kaupapa, a kaupapa encompassing transformative action and long term vision, aspirations and commitment. Positive and supportive connections between those working for the movement, be it as students, parents, teachers, researchers, policy makers, curriculum designers, administrators and organisations, can but only strengthen the kaupapa itself.

Ngā Mokopuna: Āe! Āe! Āe! Talking at once - Yes, yes! Kaiako: Oo, he aha ngā mea pai? Okay, what’s good about it? Ngā Mokopuna: [all excitedly talking at once] Ko ....[name]!..... [name]! ko ngā kotiro!..[name]... pūkana! All excitedly talking at once, naming children

Connected knowledge and understandings

Kaiako: Āe, ō hoa i te kura. He aha atu? Yes, your friends at school, anything else? Ngā tuakana...Kua pai tēnei!... [name]! The older kids…. good…. [name]!

The sharing of knowledge and understandings that occurred at wānanga, through the pukapuka and resources kaiako and tamariki have produced, during visits between kōhanga reo and kura, and in the networking that occurred, all point to the power of connecting.

”

Wānanga also showed that sharing gaps in knowledge can be as powerful

as sharing the known. It brought to mind the significance of gaps in the takarangi spiral pattern. The takarangi is a three-dimensional carved form. This means that when we view it from any particular angle there will always be aspects of the pattern that remain unseen. It is the gaps between the spirals of the takarangi that enable us to see what was previously unseen as we move to another viewing point. Similarly, knowledge gaps shared by whānau members were often filled by other members who were able to share knowledge from their point of view. Sharing what is unknown and what is not understood is knowledge building in itself. “It’s about challenging all parents, teachers, kaimahi [staff] to work together in unison to establish an environment where the children will be successful.” (Kura kaiako)

Making the invisible visible - What kōhanga reo and kura can consider Sustained connections can support effective transition, and so much more, what do effective connections look like, sound like and feel like in kaupapa Māori settings? While we have tentatively begun to explore the idea of reflective tools that support and sustain effective connections across kōhanga reo, kura and kāinga, we have not yet had the opportunity to wānanga this with whānau and kaiako. Below is our thinking that we intend to take to the final Wānanga Ngātahi. The poutama below invites kōhanga reo and kura whānau to consider the quality and level of their connection to kaupapa related to moving to kura and the next steps related to strengthening and sustaining these.

3 Ka honoa? Connected?

2 1 Te hono? The connect?

E honoa ana? Connecting?

What needs to happen to sustain connections?

How might connections be strengthened?

What do connections look like here?

Below are a set of draft provocations in the form of reflective questions that stemmed from the research. These questions include practices participants considered could positively impact whānau confidence to transition their tamariki to kura kaupapa Māori. The overarching provocation encompassing kāinga, kōhanga reo and kura is

Ka pūkana me te haka.

“Kia rite, kia mau - getting whānau kura ready, what can this look like?”

Ka peita a Aynna ki te kura.

Resources and researc

h by

Kia hoe tahi i te awa kōwhiria o akoo

Kia hoe tahi i te awa kōwhiria o ako

Kia hoe tahi i te awa kōwhiria o akoo

Kia hoe tahi i te awa kōwhiria o ako

Kia hoe tahi i te awa kōwhiria o akoo

In partnership

Kia hoe tahi i te awa kōwhiria o ako

with

core-ed.org 080

0 267 301

Ministry of Education: Early Years Physical Wellbeing - Prompt cards and posters

These cards are designed for kaiako to use in professional discussions about oranga tinana, the physical wellbeing, of tamariki.

Aihe, dolphin, adults play with their young to encourage their cognitive, physical, emotional and social development.

Each card uses a strand of Te Whāriki, a related goal and learning outcome, and a child’s question1 to focus kaiako discussion.

The aihe, dolphin, is used in the Kia kori tahi resources to symbolise the importance of adult playfulness to developing tamariki wellbeing.

We suggest you read the cards and choose questions that resonate with your service. Use these questions as provocations for developing practice.

Playfulness is an attitude, a state of mind where we think flexibly, take risks with ideas, and allow creative thoughts to emerge.

Kia kori tahi

gross motor manipulative skills

Provocations for developing practice Mā te wānanga e whanake haere ai

Ka kori ana ahau ka mārama haere ahau ki taku tinana

1.Podmore, V., May, H. and Carr. M. (2001) The “child’s questions”: Programme evaluation with Te Whāriki using “Teaching Stories” Early Childhood Folio 5

Wellbeing | Mana atua

Can I trust you?

Wellbeing | Mana atua

Consider...

Ka tiakina rānei ahau e koe?

Kia kori tahi

In what ways do you support tamariki to develop positive attitudes toward physical wellbeing?

Goal: Children experience an environment where their health is promoted. Learning outcome: Keeping themselves healthy and caring for themselves | Te oranga nui.

Talking with tamariki and whānau about healthy eating and active movement develops a common understanding of physical wellbeing.

How do celebrations at your service promote healthy choices?

Playfulness is an attitude, a state of mind where we think flexibly, take risks with ideas, and allow creative thoughts to emerge.

We suggest you read the cards and choose questions that resonate with your service. Use these questions as provocations for developing practice.

The aihe, dolphin, is used in the Kia kori tahi resources to symbolise the importance of adult playfulness to developing tamariki wellbeing.

Each card uses a strand of Te Whāriki, a related goal and learning outcome, and a child’s question1 to focus kaiako discussion.

Aihe, dolphin, adults play with their young to encourage their cognitive, physical, emotional and social development.

These cards are designed for kaiako to use in professional discussions about oranga tinana, the physical wellbeing, of tamariki.

The physical wellbeing of tamariki is enhanced when they are empowered to understand how their body works and how they can care for it.

The unique nature of each child is sustained through healthy eating and physical activities that are holistic and in harmony with their age, ability, disposition, culture, and preferences.

When I move, I learn about my body

Provocations for developing practice Mā te wānanga e whanake haere ai

Kia kori tahi

movement and body awareness

Whānau events, outings and celebrations provide opportunities to role model and discuss whānau perspectives on physical wellbeing.

fine motor manipulative skills

Waiho i te toipoto, kaua i te toiroa Let us keep close together, not far apart

In what ways do you role model practices that support your own physical wellbeing and that of others?

exploration

Kaiako are role models in the learning environment. They intentionally and unintentionally influence tamariki attitudes to food and physical activity.

Developing genuine and sincere relationships with whānau, community elders and mana whenua will guide kaiako in culturally responsive practices that align with whānau aspirations.

locomotor movement Do you meet my daily needs with care and consideration?

Do you meet my daily needs with care and consideration?

Is this place fair for us?

Kaiako are role models in the learning environment. They intentionally and unintentionally influence tamariki attitudes to food and physical activity.

He wāhi matatika rānei tēnei mō mātou?

In what ways do you role model practices that support your own physical wellbeing and that of others?

contribution

wellbeing

How equitably does the outdoor environment support all tamariki to move and develop physically?

The physical wellbeing of tamariki is enhanced when they are empowered to understand how their body works and how they can care for it.

Goal: Children experience an environment where they are encouraged to learn with and alongside others.

Consider...

The unique nature of each child is sustained through healthy eating and physical activities that are holistic and in harmony with their age, ability, disposition, culture, and preferences.

Contribution | Mana tangata

Developing genuine and sincere relationships with whānau, community elders and mana whenua will guide kaiako in culturally responsive practices that align with whānau aspirations.

Contribution | Mana tangata

Kia kori tahi

stability

Kia kori tahi

Whānau events, outings and celebrations provide opportunities to role model and discuss whānau perspectives on physical wellbeing.

Equitable learning opportunities take into account the unique nature of each child. Physical development, language capability, and mastery of skills all influence tamariki experiences of success in the group.

Learning outcome: Using a range of strategies and skills to play and learn with others | te ngākau aroha.

How do celebrations at your service promote healthy choices?

In what ways do kaiako draw on the experiences tamariki have with whānau in the wider community?

Talking with tamariki and whānau about healthy eating and active movement develops a common understanding of physical wellbeing.

Learning outcome: Keeping themselves healthy and caring for themselves | Te oranga nui.

The physical wellbeing of tamariki develops when they are able to take part in equitable collaborative experiences. Nurturing a spirit of sharing, togetherness and reciprocity enables children to share their differing strengths and abilities.

Many whānau are engaged in team sport or games. Kaiako can create opportunities for tamariki to use their knowledge of games played in other contexts.

In what ways do you support tamariki to develop positive attitudes toward physical wellbeing?

Goal: Children experience an environment where their health is promoted.

Ka tiakina rānei ahau e koe?

How do kaiako respond when tamariki are excluded from playing with and alongside others?

Wellbeing | Mana atua

Can I trust you?

Kia kori tahi

Tamariki are all unique, each developing at their own pace, in their own way. Through shared assessment, evaluation and planning with whānau, kaiako are able to know what tamariki are learning and ensure the intentional teaching strategies they use are compatible with each and every individual child.

Consider...

Wellbeing | Mana atua

The ability of tamariki to interact supports their lifelong learning. Collaboration, empathy and tolerance enable tamariki to interact with others in a respectful way. A consistent approach to supporting tamariki in challenging situations is the cornerstone to developing peaceful environments.

Do you encourage and facilitate my endeavours to be part of the wider group?

communication

belonging

Kia kori tahi

Do you encourage and facilitate my endeavours to be part of the wider group?

How do kaiako respond when tamariki are excluded from playing with and alongside others?

Many whānau are engaged in team sport or games. Kaiako can create opportunities for tamariki to use their knowledge of games played in other contexts.

In what ways do kaiako draw on the experiences tamariki have with whānau in the wider community? Learning outcome: Using a range of strategies and skills to play and learn with others | te ngākau aroha.

Goal: Children experience an environment where they are encouraged to learn with and alongside others.

Contribution | Mana tangata Kia kori tahi

He wāhi matatika rānei tēnei mō mātou? Is this place fair for us?

How equitably does the outdoor environment support all tamariki to move and develop physically?

Consider...

Contribution | Mana tangata

Ministry of Education: Kōwhiti Whakapae - Presentation slides and learning pool stream images

Karakia

Supported Trial of Kōwhiti Whakapae Practice and progress tools to support competent and confident kaiako and mokopuna WORKSHOP ONE

You are an important part of a bigger team Face to face participants Advisors

Online participants

Evaluators

Face to face facilitators

Developers

Online Facilitators

Karakia

Unuhia te pō, te pō whiri mārama

From the confusion comes understanding

Unuhia te pō, te pō whiri mārama

Tomokia te ao, te ao whatu tāngata

From understanding comes unity

Tomokia te ao, te ao whatu tāngata

Tātai ki runga, tātai ki raro, tātai aho rau

We are interwoven, we are interconnected

Haumi ē, hui ē tāiki ē!

Together as one!

Tikanga o te rōpū Kia hūmārie, Kia atawhai, Kia māia Be gentle, Be kind, Be brave

From the confusion comes understanding

From understanding comes unity

Tātai ki runga, tātai ki raro, tātai aho rau We are interwoven, we are interconnected

Haumi ē, hui ē tāiki ē! Together as one! Together as one!

What are the tools?

apae Kōwhiti Whak Getting started using the tools

BOOK

tools to support and progress and mokopuna DRAFT: Practice confident kaiako competent and

Kōwhiti Whakapae Digging Deeper

BOOK

A guide for leaders and PLD facilitators

DRAFT: Practice and progress tools to support competent and confident kaiako and mokopuna

Kōwhiti Whakapae Culture, Language and Identity

BOOK

tools to support DRAFT: Practice and progress and mokopuna kaiako competent and confident

Kōwhiti Whakapae Social Emotional Learning

BOOK

DRAFT: Practice and progress tools to support competent and confident kaiako and mokopuna

Ministry of Education

Ministry of Education: Inclusive Design Modules - Presentation template, facilitator guide and resources

Use the UDL principles to identify possible barriers to learning | Walk in my Shoes

Workshop Resources What an inclusive school looks like.(PDF)

Te wāhi ki ngā roro i te ako | Learning and the brain (Web)

Activity: 1. Decide on a specific context e.g. whānau hui, cooking activity, art lesson, maths or literacy focus 2. Consider the activity from a learner or whānau perspective 3. Using ‘I’ statements jot down what might get in the way

Neurodiversity: What you need to know (Web)

Engagement:

MODULE ONE

Title here like this Sub title here like this

Research@ Work: Embracing Learner Variability in Schools (video)

Inclusive practice | Te Whāriki

Learner variability matters

Representation:

Action and Expression:

What gets in the way of my engagement? What switches off my motivation?

What presentation and communication methods create barriers to my understanding?

What gets in the way of me participating and showing you what I know?

• I’m new to this community

• I can’t hear the video and there’s no captions

• I’ve broken my arm

• I’m tired

• I can’t see the writing on the board, too small or faint; hard to distinguish certain colours.

• I don’t have access to a keyboard

• I don’t want to be picked to show everyone my work • There are too many instructions and I can’t keep track of what I am supposed to do next. • This doesn’t related to my life - when will I ever need to know this • Too much noise

• People talk too much and I am lost

• I don’t understand the instructions but I am too embarrassed to ask for help

• The data projector is blurry

• My wheelchair doesn’t fit under the table

• I can’t hear what is being said

• I can’t write fast enough for the others

• Complex diagrams and I am unsure of the words

• I had a bad sleep

Planning for diversity through inclusive design: belonging and inclusion for all Translation here Ngā kōwae ako Modules

Design for diversity | Why this is important In any learning environment it is a given that there will be variability and differences in the way our mokopuna, tamariki and rangatahi learn, access and interact with materials, environments and people. It is critical that we learn about and develop a shared understanding of diversity and variability so that we can strengthen the inclusive design of environments for all learners.

Ko tāku e titikaha nei… This is what I will commit to ...

Mā wai e āwhina? Who can help? Ākonga, Whānau, Colleagues

Building Shared Understanding

Valuing diversity Unpacking biases | Creating spaces of belonging

Manaakitanga: creating a welcoming, caring and creative learning environment that treats everyone with respect and dignity.

Leading a culture of inclusion

Pono: showing integrity by acting in ways that are fair, honest, ethical and just.

Kōwae ako 2 Module 2 Designing for and with ākonga and whānau

Whanaungatanga: engaging in positive and collaborative relationships with our learners, their families and whānau, our colleagues and the wider community.

Universal Design for Learning | Design for diversity from the outset

Pause and Reflect: Jot down what comes to mind when you hear the terms “diversity” and “variability”. Notice what you have in common or new concepts and ideas.

These values support being inclusive: Whakamana: empowering all learners to reach their highest potential by providing high-quality teaching and leadership.

Kōwae ako 1 Module 1

Design to remove barriers

Our Code Our Standards

Kōwae ako 3 Module 3 Take a systematic approach Embed universal supports Reflect, evaluate and redesign

He kupu whakataki

MODULE TWO

Title here like this Sub title here like this

Whakarongo ake

Listen to the cry of the bird calling

ki te tangi a te manu

“unite, unite, be one!”

e karanga nei “tui, tui, tuituia!”

Unite from above, unite from below,

Tuia i runga, tuia i raro,

unite from within, unite from outside,

tuia i roto, tuia i waho,

with the thread of humanity,

tuia i te here tangata.

everyone unite.

A parent’s perspective on inclusion Tell us about your children’s experiences at school. It’s been a mixed bag. My oldest is 16. When I think back what stands out is, it has always been dependent on the individual teachers and leaders in schools. At times it’s been absolutely fantastic and we’ve had genuine inclusion, we’ve felt like we’ve been valued, we’ve felt like our children have been supported. My boys have managed to make connections and friendships that’s really important for us. Sadly at other times, in our low points our kids have been either segregated or experienced standowns. Discrimination can be subtle or extreme. From not receiving a home reader or school report, to where you’re basically told “you don’t belong here, this is not the right place for them”.

“My teacher pushes us but in a good way. We work harder in her class becasue it’s like she’s invested in us.” MODULE THREE

Title here like this Sub title here like this

- Pacific secondary LGBTQIA+

“My teacher knew who everyone was and knew about my life.” - Rural youth in training

There’s little things, like my son wouldn’t get a reader sent home. That actually felt deeply hurtful for us. Why doesn’t he deserve one reader book, every child in the class gets it? When I asked the teacher she said, “Oh well, you know he doesn’t read”. I thought, I understand that, but we can read to him, and you know when you hand out those reading books the class notices that he doesn’t get one. They believe he doesn’t deserve one; he’s not included, he’s not part of the class. I said, “the message you’re sending is really big to his peers, and that’s not right”. Relationships are important to our boys. With our second recently starting college at a Learning Support unit, we have been working on how we can all support him to be part of the wider college. We’ve had conversations with the college to see how we can shift that, but I think it’s a very slow process when people don’t understand the concept of inclusion at its heart. They focus on the specialist aspects, and they believe, if you’ve got special needs, you need a special unit, a special teacher and a special space. That leads to segregation for us, and again that’s something that doesn’t sit well for us as a family.

We asked Sienna, a mum of three boys, 16, 15 and 13 about her and her whānau personal experience of inclusion in education. (names have been changed to protect personal privacy)

What could be different to support your child’s and whānau wellbeing, belonging and learning? I think in terms of what works is the willingness, it’s the attitude that really matters. The willingness to learn with our children and work with our family has been absolutely paramount to making inclusion work. I remember the first principal that we had at my oldest son’s school. I asked him, “how has this been done in the past?”. He said, “you know what? We’ll do it together and you help us and support us. You can guide us. He has the right to be here and this is his school, so we’ll make sure we make it work”. Those are the kind of things that have really made things possible. For our family it is about how we can support others to better understand our children. It’s about making sure we look at things as a team. It’s about saying “How can we do this together?”

Pātai • What has Sienna’s story prompted you to think about? • What opportunities do you provide for experiences and voices of whānau to be heard? • How do the insights and ideas of whānau currently influence the design of your learning environment? • What strategies are in place to ensure all ākonga experience a sense of belonging?

Ministry of Education: Inclusive Design Modules - Presentation template, facilitator guide and resources

Planning for diversity through inclusive design: Belonging and inclusion for all Te whakamahere i te kanorautanga mā te hoahoa kauawhi: te noho huānga me te kauawhi mō te katoa

Our bicultural and inclusive approach

The introduction and the corresponding whakataukī woven throughout each module relate to valuing all ākonga and creating the optimum learning conditions in order for them to thrive.

Whakataukī

Each kōwae ako begins with a shared whakataukī. Allow time to discuss connections and what the whakataukī means to individuals.

Together we take responsibility for ensuring learning is designed in ways that work for everyone and is responsive to individual preferences and differences.

Facilitation Tips:

As you move through these kōwae ako, learning modules, consider how you are upholding the mana of Te Tiriti o Waitangi.

Become familiar with the te ao Māori concepts and messaging that supports the design of the kōwae ako. Bring attention to and share connections about the design with those who you are working alongside.

Kāwanatanga – Honourable Governance

A soundcloud is available of all the whakataukī used within the kōwae ako to support with pronunciation and delivery.

Embedding a shared decision making process with whānau, hapū, and iwi (partnership). Decisions are made with those that will be impacted the most. Rangatiratanga – Agency

This kōwhaiwhai pattern represents a tamaiti embraced within their whānau and learning environment. The repetitive nature is symbolic of one’s learning journey from the beginning, throughout life and beyond. It’s a reminder of the importance of being connected to whānau, others, and the world around us.

Ōritetanga – Equity Every ākonga should receive the support they need to succeed in education. Educational barriers and inequalities are removed to ensure equitable educational outcomes.

Tātou e kite ai l We will see

Facilitation Tip: Share the meaning of the kōwhaiwhai pattern with participants.

‘The spoken promise’ is the right to have cultural and religious freedom Learning environments recognise and reflect the protection of Māori language, identity, and culture. Ākonga have access to language, culture and heritage.

In te ao Māori it is common to describe aspects of naturally occurring phenomena in the environment and relate this to human behaviour and characteristics. Within these learning modules ngā manu a Tāne have been used as an overarching theme. All native manu have unique traits and attributes and are key contributors to the survival of the ngāhere.

Planning for diversity through inclusive design: Belonging and inclusion for all Te whakamahere i te kanorautanga mā te hoahoa kauawhi: te noho huānga me te kauawhi mō te katoa

Tātou e rongo ai l

Planning for diversity through inclusive design: Belonging and inclusion for all Te whakamahere i te kanorautanga mā te hoahoa kauawhi: te noho huānga me te kauawhi mō te katoa

Contents

Module Themes

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The kōwae ako, learning modules, focus attention on how to design inclusive, barrier-free learning environments where all ākonga can access learning in a way that works for them.

Identify key links from workshops to share with kaiako before the session.

The modules have been grouped in themes and follow a logical order. It is recommended that modules are completed sequentially.

Review all activities and downloads.

Kōwae ako tuatahi

Review and pre-load videos to ensure they play smoothly. Check video start times in slide notes and turn on closed captions.

Working with the modules

Our bicultural and inclusive approach . . . . . . . . . . . . . . . 6

Tiered Learning Support Model

Kōwae ako tuarua

Module Themes . . . . . . . . . . . . . . . . . . . . . . . . . . . 10

Facilitation Prompts

Pre-workshop checklists

Ongoing learning . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

Kōwae ako tuatoru

Appendix . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 Kuputaka | Glossary

Supporting module resources

Equity Ākonga variability and preferences inform the design of learning from the outset. Inclusion All ākonga learning together. Akonga are not singled out or separated from their peers.

Partnership Ākonga and whānau voice are included in any decision making. Teaching and learning is responsive to ākonga in the context of their whānau. Flexible options Ākonga participating and demonstrating their learning in ways that works for them.

A people-first approach Language, culture and the identity of all learners being celebrated as a strength.

Problem Solving A shared language of UDL across all contexts developing and deepening over time.

Self Reflection Critical conversations of bias, privilege and diversity naturally integrated into teaching and learning conversations.

Intentional Design Barriers to learning are identified, minimised or removed using the three Universal Design for Learning principles.

Tātou e rongo ai l We will feel

Collaborative Learning from and with each other other as a learning community.

Connections Strong respectful relationships between and among kaiako, children, their whānau and relevant external support agencies.

Respect Ākonga belong, care about each other and no-one gets left out.

Print off or provide the link to supporting downloadable PDFs.

Applying UDL Potential barriers in the design of goals, teaching approaches, materials, assessments and supports are identified and minimised. Universal Supports Useful supports and options embedded and available to all.

UDL Principles Environments are designed with all three UDL Principles in mind (Engagement, Representation, Action & Expression). Mana Strengths, cultures, languages, and interests as part of learning.

Belonging I can be myself here. Confident and capable ākonga with a sense of agency and autonomy in their learning.

Valued Everyone is fairly treated. Any bullying, racism, bias, or discrimination is addressed. I feel heard Feedback is routinely sought from all in the learning community to inform learning design.

Plan how much time will be dedicated to each part of the workshop. Keep at least 20 minutes for prioritising next steps. Personalise the slide deck for your context e.g your own opening and closing kakakia.

Theme: Design for learner variability He hoahoa mō te taurangirangi o te ākonga

Ka Hikitia ensures Māori learners and their whānau have a strong sense of belonging across our education system. These learning modules are founded on the following Ka Hikitia outcomes. Ka Hikitia - Ka Hāpaitia

Gather resources e.g. paper, pens, post-it notes, printed downloads.

Designing for and with ākonga and whānau l Te hoahoa ngātahi mō te ākonga me te whānau Universal Design for Learning | Design for diversity from the outset Hoahoa Whānui mō te Ako Te hoahoa mō te kanorau mai i te tīmatanga. Design to remove barriers He hoahoa hei turaki taupā

Being an effective facilitator . . . . . . . . . . . . . . . . . . . . 11 Facilitate for participant variability

Theme: Building inclusive practices and equity Te whakatūturu i te kauawhi me te ōritetanga Valuing diversity Te whakauara i te kanorau Unpacking biases | Creating spaces of belonging Te tūhura i ngā tū haukume | Te whakatū wāhi noho huānga Leading a culture of inclusion Te ārahi i tētahi ahurea kauawhi

Designing for equity: Taking a strategic approach . . . . . . . . 8 Universal Design for Learning | Design to meet the variability of all learners

Big ideas: Designing inclusive learning environments for all ākonga through intentional and deliberate strategies. Taking a people first approach to design.

Pre-workshop checklist : Kanohi ki te kanohi | Face-to-face Identify accessibility needs and preferences e.g. print or digital resources.

A guided approach

Kōwae ako tuatoru | Module 3

Big ideas: Learning from and with each other. Putting new ideas and Universal Desing for Learning thinking into practice.

This māhi reflects the commitment to valuing and supporting the use of te reo Māori in educational settings. Please make time to become familiar with the Kuputaka l Glossary to ensure that te reo Māori can be seen, read, heard and spoken within your workshops.

We will hear

Kōwae ako tuarua | Module 2

Big ideas: Thinking about our mindset and designing for diversity. Our current reality and what might need to change.

Valuing Te Reo Māori

A commitment to equity

Kōwae ako tuatahi | Module 1

Visual Design

Ākonga and whānau have the right to participate in decision making, and have meaningful ways to decide what goals, approaches, strategies and learning supports are most effective.

rough rsity th for dive for all Planning and inclusion ing ng mā te lo Be rautanga te no ka me e i te huānga amaher Te whak uawhi: te noho ka hoahoa katoa i mō te kauawh

It is the responsibility of tumuaki and kaiako in Aotearoa to design curriculum that is inclusive of all ākonga. In education, we co-design holistic learning in collaboration with ākonga, parents and whānau that meet the needs of learners.

Whakataukī provide insight and inspiration into te ao Māori. They are wise expressions and when spoken, can nurture te reo Māori and promote tikanga. Whakataukī contain key messages and can enrich learning, by opening minds and hearts to a Māori world view.

Giving effect to Te Tiriti o Waitangi, inclusive learning communities are mana-enhancing, culturally informed, and focussed on partnerships between learners, whānau, and kaiako. By enacting Te Tiriti o Waitangi principles, inclusive learning communities do the right thing by learners and communities (tika), with integrity (pono) and with care and sincerity (aroha).

n: e desig inclusiv

What would we see, hear and feel when learning communities in Aotearoa design inclusive learning environments?

Ngā manu a Tāne had an important place in traditional Māori life. Their habits and actions within the environment were closely observed. Such observations transpired into whakataukī.

Honouring Te Tiriti o Waitangi

Review pronunciation of whakataukī and other kupu.

Ka Hikitia

Ask kaiako to bring headphones if you are watching separate videos in the same space.

Theme: Inclusive curriculum design and intentional teaching He hoahoa marautanga kauawhi me te whakaako ā-takune

Te Kanorautanga l Diversity Māori are diverse and need to be understood in the context of their diverse aspirations and lived experiences. Te Tuakiritanga l Identity Identity, language and culture matter for Māori learners.

Embed universal supports Te whakararau i ngā rauemi tautoko whānui Take a systematic approach | Applying UDL Te whai i te tukanga | Te whakatinana i te Hoahoa Whānui mō te Ako Reflect, evaluate and redesign l Te huritao, te aromātai, me te whakahou

Te Whānau l Family Education provision responds to learners within the context of their whānau.

Te Tangata l People Māori are free from racism, discrimination and stigma in education.

Te Rangatiratanga l Autonomy Māori exercise their authority and agency in education.

Note: Rongo means to both hear and feel.

Facilitation Tip: Become familiar with the Module Overview Document. https://drive.google.com/file/d/1o3p1opku41AJRWdtOvWFRnHDuDSCdHLt/view

Ministry of Education: Post Covid Return to School - Infographic poster

Classroom actions - supporting teaching choices for impact.

Noticing and Responding to Disruption in Learning Progress

For more strategies and resources go to www.education.govt.nz/supporting-learning

Supporting schools to progress student learning and improve long term impacts of the COVID-19 disruption to face-to-face education.

Once learners are settled back at school and ready to re-engage with learning in the classroom, you will be thinking about their progress and wellbeing in a year affected significantly by COVID-19. You will know which learners: •

came back to school excited or with trepidation.

•

enjoyed, along with whānau, the lockdown.

•

were receiving extra support to make progress before lock down.

Reconnect

Take and schedule the time to talk with learners and their whānau

If you notice learners... are not attending need to reconnect are not engaging in learning are unable to focus on learning

are finding it hard to go beyond the minimum have assessment information that is telling you that progress is not being made

Provide opportunities for learners and whānau to talk about their learning and say what they think, for example try a sociograph so that your learners can identify who they learn with and how they like to learn.

Use the sticky note reminders to help you stay focused on the pedagogies that make a difference for all learners’ progress

Wha kapa – kn pa ow learne your cultu rs, their know re, prio r ledg iden e and tity

– apa Kaup ote a prom vision mon com sed on focu ial and nt pote llence exce

Encourage the learner to share what learning is like for them outside school.

Reconnecting Take time to take with learners and their whānau

In maths create activities that require real world problem solving like producin g a meal or organising an event. Create example s that show that maths is useful and contextu al. Go to nzmaths.co.nz/ supporting-schoolmaths for ideas.

Build on what you know.

Deepening Increase depth of complexity to make progress

Wānang a– build on where the learner is at shared dec using isio making and n learning practice s that are respons to evidenc ive e

Provide opportunities for learners to share the learning that they experienc ed at home durin g lockdown. Wha t do they care abou t?

Use strategies so that all learners can participate and talk about their learning. For example • Pause prompt praise • Reciprocal teaching • Reading together.

Design learning tasks that are worthwhile and rich. Have they seen the task modelled in a variety of ways? Can they explore alternat ive solutions? Have they had opportunities to practice and achieve success?

Support reading for pleasure! Read to and read with your learners. Provide multiple opportunities to read, view and listen to stories independently for all learners regardless of year level.

Engaging Focus on potential and develop goals with learners and whānau

Sustain

Design for multiple opportunities and outcomes

Deepen Increase complexity to make progress

Create opportunities to engage with the same material in different ways (independent think time, whole class discussion, partners and small groups). Mix it up, ask what worked for who and why.

Provide learners with opportunities to seek different perspectives, consider counter arguments and justify their perspectives with evidence.

Choose activities that require collaboration, problem solving and complex problems that provide opportunities for learners to practice perseverance, communication and self-management.

Be brave, change things up and invite your learners to ‘user-test’ your learning design. This will enhance meta-cognition and learning about what works for them.

Create opportunities for your learner to apply their learning to their existing knowledge, life at home, and their histories. To make sense of new learning, learners need to make connections with existing understandings.

Flip your classroom give learners access to teacher-created digital content that they are able to stop and rewind the information as often as they need until they understand the concept prior to working with the teacher.

are asking for acceleration

Respond by... ga ungatan Whana whānau - build onships ati type rel d on base high d an caring tions expecta

Deliberately timetable relationship building with learners and whānau to listen for understanding.

Engage Focus on potential and develop goals

Sustaining Design for multiple outcomes and provide multiple opportunities for learning

gage – en Ako -going, in on ctive ra inte ue and dialog making ens se

Provide oppo rtunities for learners to share what they have learned in a way suits them (draw that ing, videos, prese ntations, podcasts etc). Explaining learn ing is a good way to make learning stick .

Work together to develop some rigorous and achievable goals. get Agree on a plan to there that includes concrete next steps - what you will do, like what success looks some and identify check in times.

When in doub focus t, on evidenc what the succes e tells us ab out sful lea rning: Relation

After a break in learning, big tasks could be daunting. Break things up so that learners are able to see their progress and feel successful and motivated. This also gives learners the opportunity to seek and respond to good feedback…

ship

Motivati engage on and ment Pedago gical choices Comm unicatio n Langua ge and ide , culture ntity

Tārai kura - Brochure

Te Matawhānui (Vision): To foster ākonga centred learning environments where ākonga, whānau, communities and mana whenua are connected and enabled to lead learning opportunities in ways that honour the wairua of Te Tiriti o Waitangi.

Shaping a treasured space of learning The word tārai means to shape something (usually made of wood) using adzes and similar tools into whatever it is going to become. The most common use of this kupu is in the shaping of a waka out of a chosen rākau. Kura has multiple meanings. It can mean school as in reference to the significance of a place to gain knowledge. It can also mean a treasured possession or something very special and finally it can also be translated as our feature colour red. Tārai Kura looks to shape new and existing kura through the collaboration of all people related to that space through wānanga and kōrero. It aims to realise its unlimited potential to be a place of powerful and wonderful learning for all tamariki of today, and those mokopuna to come in the future. The goal of Tārai Kura is to support kura, schools, tumuaki, staff, whānau, mana whenua, boards, proprietors, and communities to think more broadly about how school property design can best support how local kōrero, identity and culture can be the basis of a rich and relevant curriculum. Tārai Kura assists educational transformation through a co-designed collaborative approach.

Rapua te mea ngaro This whakataukī is used to encourage people to seek that which has not been discovered, to seek the hidden key, to seek one’s deepest desire, to seek evidence. Our work supports partnership with mana whenua and whānau, in order to build long-lasting engagement. Tārai Kura supports the co-creation of an inclusive and future-focused marautanga and curriculum through a collaborative process of learning environment design.

Schools and Leaders

Te Roi: As a Board and principal who is either establishing a new school or leading an existing school through a major rebuild process, you have a lot to navigate. Tārai Kura is uniquely positioned and funded to support you as you lead this change process.

Ministry of Education Infrastructure Service Te Roi: Tārai Kura supports Establishment Boards of new schools, and existing boards engaging in a large redevelopment/rebuild process to link with local mana whenua to work together on a range of aspects for your school or kura build.

Tārai Kura offers the following opportunities for you, kura, schools, and your community: Support for navigating the process for a new school build or redevelopment Support and guidance to engage and grow your relationships with mana whenua Strategies, ideas, and models to guide visioning, curriculum aspirations, and engagement of staff, ākonga, and whānau Access to resources from a wide network of experiences Opportunities to connect and engage with other boards and tumuaki - who have been through the build process - who are currently going through the build process Opportunities to share your journey for ongoing learning, celebration, and sharing.

Inside you will find information sheets specific to your role in shaping your kura. We have information for: 1 Establishment and existing Boards and community 2 Schools and Leaders 3 Ministry of Education Education Infrastructure Service 4 Mana whenua

Mana whenua

Te Roi: The role of Tārai Kura in this space is to support kura and tangata whenua to come together and build authentic and sustainable relationships to strengthen the connection to iwi and mana whenua. Build the bridge of understanding and engagement

Ngā Kaiurungī

Te Roi - Key Message: As a Board and Community who is either establishing a new school or are an existing school engaging in a large rebuild process, you have a lot to navigate while ensuring good governance. Tarai Kurai is uniquely positioned and funded to support you as you lead this change providing one-on-one guided support for the design process based on the needs of the board, school or kura and community.

Te Hā - Key Information: Developing processes for engaging with mana whenua so they can be involved from the beginning of the journey with cultural narrative Supporting you with the navigation of community consultation and engagement Helping you sense-make and navigate the design and build process; helping identify the potential area(s) of need for the school or kura to participate in the build and post-build occupation processes Providing opportunities to engage and connect with other boards and tumuaki to learn with and from those who are in a similar stage or who have already experienced the build process Complementing the work of your Governance Facilitator who has an operational focus on the establishment of the school and its structures Using well researched tools and strategies to guide our work enables us to help you ground your educational aspirations as you lead change for the benefit of all akonga. Through the appointment of your Ringa Whao, who can act as a critical friend, you will have the confidence that the leadership team will be supported to explore strategies, ideas, and models to guide visioning, curriculum aspirations, and engagement of staff, ākonga, and whanau.

General information He aha tā Tārai Kura? How does Tārai Kura work?

Tārai Kura has a resource bank of stories and resources that your school can access.

Your local Ministry of Education Advisor can connect you with the Tārai Kura team.

We will encourage and support you to showcase your own examples of effective, transformational, and innovative practice if you choose to.

Ringa whao The Ringa Whao is a guide to support your journey.

Te Hā:

What schools and leaders can expect from Tārai Kura:

How we can help with your portfolio of schools:

Ongoing support for navigating the design and build process of a new school build and beyond Support and guidance to engage with and/or grow your relationships with mana whenua to encourage a collaborative partnership right from the onset of this mahi Strategies, ideas and models to guide visioning, curriculum aspirations, and engagement of staff, ākonga and whānau to support the design of the buildings for your future learning needs Access to resources from a wide network of experiences via our Ringa Whao and Tārai Kura partners Opportunities to connect and engage with other tumuaki and educators - Who have been through the build/rebuild process - Who are currently on this journey Opportunities to share your journey for ongoing learning, celebration and sharing through our Te Pito Mata projects. Examples might include webinars, forums, roadshows, school visits, workshops, Communities of Practice. Through your relationship with your Ringa Whao, you will have access to ongoing support from a skilled listener and facilitator, who can connect you to other pieces of the Tārai Kura suite of opportunities. With this support you are well placed to meet emerging needs and challenges, as you journey together.

Does the school have budget allocation to start their project? If you answer yes to this question and the school is just beginning the build process, then the Tārai Kura programme can help. Let us guide your school through all aspects of the Education Brief, including how it fits with the school’s cultural narrative and the implications of the space for teaching and learning. Culturally responsive approach This relationship is important in part because of Te Tiriti o Waitangi obligations but, more importantly, to ensure that all initiatives meet the needs of Māori learners in a culturally responsive way. The cultural narrative documents involve a narrative from an indigenous perspective of the history and cultural significance of a school’s site, and the local area in which the school is situated. The narratives contain information on the natural environment, cultural landmarks, and associated stories. These provide a valuable starting point for culturally appropriate design and naming of spaces and buildings. The principal and board will need support in navigating the initial requirements needed for the rebuild/redevelopment From the outset, it is critical to enable everyone to feel included in the development process. Tārai Kura will enable relationships to be built and grow.

The school will benefit from support to complete their Ed Brief Tārai Kura work with boards and principals that are in the new build/rebuild programme, from the development of the brief to inhabitation. Supporting boards to grow their thinking of education for the future while supporting the establishment of school visions, collaboration, and community engagement.

Te Hā:

Mana whenua me ngā tini kaupapa ā-kura

We support you to honour Te Tiriti o Waitangi, support Māori Crown relationships and meet the obligations of the Education Act 2020: How would that look from both sides?

We need to understand what mana whenua needs are and how you can support them once a relationship has been established. This means that the kōrero in this space is led by mana whenua and will guide the ongoing conversations.

Whose aspirations are important to ensure that this relationship is a long-lasting, respectful and mutually sustaining one? We do that through:

Tārai Kura helps build a strong foundation for boards to be involved in planning for their school property. SE&S Network have funding for this programme. Please contact education.network@education. govt.nz for more information and to see if the school you are working with is eligible.

Ngā marautanga New builds and rebuilds have unique opportunities to revisit and refresh their curricula: - To build a kura out of a local narrative as informed by mana whenua - Integrate mana whenua voice into the Aotearoa New Zealand Histories Curriculum - Localising Curriculums with deep connections to mana whenua - Revised Digital Technology Curriculum - Refresh of NZC and Te Marautanga o Aotearoa Each curriculum includes Māori components and encourages building relationships with local iwi. We can support this two-way process as part of the brief process.

The new Act and Curriculums are going to encourage schools to engage with mana whenua. We seek to support you with: Support on cultural narratives to inform Curriculums Reo and Tikanga Supporting relationships We can help you in conversation to find out how supported your iwi in an education space? Is there anything in place to handle the probable wave of tono from schools and kura? Next steps:

They are skilled listeners and facilitators who can connect you to the other pieces of the Tārai Kura suite of opportunities Your school will be allocated a Ringa Whao who will provide 1:1 guided support based on the needs of your board, school, and community They will be your ongoing contact throughout the build process and beyond. Te pito mata – realising/unlocking the untapped potential

Ko wai mātau? Who are we? Tārai Kura is an alliance of four partners (CORE Education, Evaluation Associates, Leadership Lab and Tātai Angitu: Massey University) working alongside the Ministry of Education to support the build process at your school. The partners work as a team so that your school or kura can benefit from the experience of the whole group.

For more information email: contacttaraikura@gmail.com

This is how we connect to share our knowledge to support each other and to stimulate thinking and curiosity. We tell the stories of our kura to help each other with problem solving, networking and collaboration We encourage sustainable connections in relation to the learning and sharing of practices in and between schools/kura and communities across the country This might include: - webinars - forums - workshops - communities of practice - roadshows - school visits - tours

NZ Police: Loves Me NOT - Logo and design update, presentation and resources book

0.1

New Zealand’s high rates

●

15-19 year olds have the highest rates of intimate partner violence in New Zealand:

Power and control wheel

Cycle of abuse

When one person in a relationship repeatedly scares, hurts or puts down the other person, it is abuse.

In an unhealthy relationship, abusive behaviours tend to increase over time. In other words, relationships don't usually start bad, but some go bad.

The Power and Control Wheel lists examples of each form of abuse.

Most abusive relationships follow a certain type of cycle. This cycle can help explain why some people stay in unhealthy and abusive relationships.

Remember, abuse is much more than slapping or grabbing someone.

15%

29%

2021

21%

of 12-18 year olds (20% of females, 9% of males) reported having experienced unwanted sexual behaviour in the past year.

of 15-19 year olds reported being hit or harmed by another person in the previous year.

A healthy relationships workshop

of women who stayed in Women’s Refuges were aged 15 to 19.

Workshop resources 2021

Source: Beres, M. (2017). Preventing adolescent relationship abuse and promoting healthy relationships. Auckland, New Zealand: New Zealand Family Violence Clearinghouse, University of Auckland.

0.4 “A relationship full of control is really out of control.”

This cycle can repeat many times. Each time the gaps between the phases may become smaller, and the tensions and explosions may become worse.

Reproduced with kind permission of the Domestic Abuse Intervention Project, Duluth, Minnesota as adapted by the Kansas Coalition Against Sexual and Domestic Violence.

Loves-Me-Not workshop resources 2021

As you make your way to the classroom, think about a time where you felt challenged in a relationship, and a time when you felt good in one.

Welcome and introductions Whakawhanaungatanga

Loves-Me-Not workshop resources 2021

Equality wheel

Be the change!

Equality is the defining characteristic of a healthy relationship. The spokes of the Equality wheel are ways that both partners can have a more equal relationship, even when dealing with the conflicts that can crop up in any relationship.

The group members are:

Name Expertise Role

Defining consent

What is consent?

What isn’t consent?

How do you know when consent has been given?

1.2 Intimacy

3.2

Trust and support

PERSONAL | INTERPERSONAL | COMMUNITY The idea for action is:

Use the Action Competence Learning Process, or your school’s inquiry model, to help you design the action you wish to take.

Honesty and responsibility

Open communication

Shared responsibility

The action I/we want to take seeks to effect change on the following level:

Equity wheel Physical affection

Respect

Fairness and negotiation

Source: Domestic Abuse Intervention Programs, Home of the Duluth Model, https://www.theduluthmodel.org/wheels/

Loves-Me-Not workshop resources 2021

Auckland Art Gallery: Toi Tū Toi Ora - English medium and Māori medium resources

AUCKLAND ART GALLERY TOI O TĀMAKI

Ira Atua | The Celestial Realm of the Gods

Contents 3

Whakaaturanga | Exhibition

Ira Atua | The Celestial Realm of the Gods

TE KORE | The Great Nothingness, the Empty Void

TE PŌ | The Perpetual Night

TE WEHENGA O RANGINUI RĀUA KO PAPATŪĀNUKU | The Separation of Ranginui and Papatūānuku

TE AO MĀRAMA | The World of Light and Life

KO TANGAROA E NGUNGURU NEI! | Tangaroa Rumbles and Roars!

KA HURI TE AO KI TE PŌ | The Turning of Day to Night

NGĀ AO O TE ĀTĀRANGI, O TE HANGA, O TE WHAKAATA | Worlds of Shadow, Form and Reflection

HE REO ATAATA MĀORI | A Māori Visual Language

10. KO TE HAUORA ME TE ORANGA TONUTANGA | Towards Health and Well-being

12. TIKANGA ORA, TIKANGA TOITŪ | Living Traditions, Enduring Traditions

13. GUIDE KAIĀRAHI

Maureen Lander discusses the inspiration of this artwork: ‘During my years in Hokianga, the sight of the full moon rising from over the Wai o te Marama valley was a recurring vision, seen from the porch of my bach in Ōmāpere. The track from the floor of the valley up into the kauri forest was a favourite daytime walk of mine. Often when I paused for rest alongside the beautiful waterfall halfway up, I would imagine how the water might look lit by the moon, like its name.’

Reuben Paterson (born 1973), Ngāti Rangitihi, Ngāi Tūhoe, Tūhourangi Reuben Paterson graduated from University of Auckland’s Elam School of Fine Arts in 1997 and received the Moët et Chandon Fellowship the same year. His work has appeared in hundreds of exhibitions and collections. Paterson has become known for his compositions incorporating kōwhaiwhai patterns, floral motifs and monochromatic imagery. He continues to experiment with new materials and media, making works with diamond dust, large shimmering discs and foil, while also extending into animation and sculpture.

Ngohe | Activity – Create a visual pepeha

Resources | Rauemi

Ngohe | Activity

Kupu | Vocabulary

• How does the artist use materials to communicate ideas about Te Kore?

Cliff Whiting (1936–2017), Te Whānau-a-Apanui Cliff Whiting grew up in Te Kaha, Bay of Plenty, where he lived until he trained as a teacher, specialising in the arts. In the 1960s, Whiting and other young Māori artists were invited by the national arts and crafts adviser to participate in a series of courses with Ngāti Porou artists, including tohunga whakairo | master carver Pineāmine Taiapa. Whiting developed a kaupapa Māori approach to heritage preservation, focusing on community and whakapapa, restoring and building marae around the country. He also held significant roles with the Council for Māori and Pacific Arts, Queen Elizabeth II Arts Council, and the Historic Places Trust. In 1995, he was appointed the first kaihautū | Māori leader of the Museum of New Zealand Te Papa Tongarewa.

Maureen Lander (born 1942), Te Hikutū, Te Roroa, Ngāpuhi Dr Maureen Lander is a weaver, sculptor, multimedia installation artist and academic. Through the 1990s and until 2007, she was a senior lecturer in Māori Studies at the University of Auckland, teaching in Māori material culture. She has exhibited, photographed, lectured and written about Māori art since 1986. Her sculpture and installations draw inspiration from woven fibre and Māori textiles held in museum collections. In 2019, Lander received a Ngā Tohu ā Tā Kingi Ihaka award from Te Waka Toi in recognition of her lifetime contribution to Māori art and culture.

Ringa toi | The artist Ngataiharuru Taepa (born 1975), Ngāti Whakaue, Te Āti Awa Ngataiharuru Taepa is a third-generation contemporary Māori artist. He graduated from Massey University’s Toioho ki Āpiti with a Bachelor of Māori Visual Arts in 2000 and a Master’s in 2003. Taepa explores the elegance of kōwhaiwhai using new materials and technology to create three-dimensional artworks that extend the visual vocabulary of the tradition – for example, using the koru, pītau, koiri and mangōpare patterns and forms.

Ngohe | Activity

• How is the artwork made?

Ngohe | Activity

• Find other works by the artist and identify how they use different materials and technologies.

• Think about a natural place or something in nature that is special to you or your whānau. Go for a walk and sit in that place or with that aspect of nature. Imagine how it might look or feel in different seasons or times of day or night.

• Consider whakapapa and experiences that inspire and influence the artist.

Art is the child of imagination

Tane Mahuta – Manos Nathan Legacy, 2015 is an innovative approach to customary kōwhaiwhai design. Ngataiharuru Taepa uses composite woods, cutting them into interlocking passive and active patterning to capture the essence of master carver and sculptor Manos Nathan. Taepa pays homage to the senior artist and acknowledges his leadership in rangatahi wānanga | teaching youth and as a co-founder of the Nga Kaihanga Uku clay-workers’ collective, alongside his father Wi Taepa. Taepa’s sculpture resonates with the knowledge gained from his own family’s sculptural heritage and attendance at many toi Māori hui | meetings about art.

Ringa toi | The artist

• What do you want to know about the artist and their work process?

• How does the title enhance or create meaning?

• Create a woven, three-dimensional artwork that represents how you feel about and connect with the place. Consider materials you could use to convey meaning about your experience in that place. Display your completed weaving in a place that enhances its meaning.

• Discover new kupu and use them.

Ko toi te uri o mahara pohewa

Ngataiharuru Taepa, Tane Mahuta – Manos Nathan Legacy, 2015 Various timbers Auckland Art Gallery Toi o Tāmaki, purchased 2016

Turquoise blues and ocean tides of aquamarine form the backdrop of Tangaroa’s underwater domain. In this celebratory painting, kōwhaiwhai are rolling waves, where eels and fish swim around the powerful central figure of Tangaroa, god of the sea, who is lifting the ocean over his head.

Maureen Lander, Wai o te Marama, 2004 Harakeke, muka, nylon line, fluorescent paint, UV lighting Courtesy of the artist

Ringa toi | The artist

11. KEI TE EKE PANUKU TE WAHINE | Women Far Walking

Mahi toi | The artwork Cliff Whiting, Tangaroa, 1982 Acrylic on hardboard Whangarei Art Museum Collection

Reuben Paterson, Te Pūtahitanga ō Rehua, 2005 Single-channel digital video, glitter and mixed media Courtesy of the artist and Gow Langsford Gallery

Mahi toi | The artwork

The full video can be viewed within the virtual tour. Navigate around Te Kore and click on the image.

TE POROPITI ME TE WHAKAPĀTARI | Prophecy and Provocation

9. HE REO ATAATA MĀORI | A Māori Visual Language Coded and abstracted references to the natural world are used in patterns that tell iwi stories, cultural truths and practices that reflect a Māori worldview. Kōwhaiwhai – the Māori painting on paddles of voyaging waka and the rafters of wharenui | meeting houses – use this visual language. The koru, representing the unfurling fern shoots, is part of a visual language unique to Māori culture. Contemporary Māori artists have revitalised customary art forms through interpretation and innovation. They cleverly extend the language of kōwhaiwhai to convey rhythm and flow. This artform has inspired both Māori and non-Māori artists and stimulated debate over collective identity and ownership.

Watch

AUCKLAND ART GALLERY TOI O TĀMAKI

Tangaroa became god of the sea and all life within it. He is Tāne’s brother and can upset his sibling’s domain on land with storms and his moody, persuasive character. Tangaroa can be unpredictable and unforgiving. Known by many names, including Tangaroa-Whakamautai | Tangaroa the Controller of Tides | and TangaroaWaiariki |Tangaroa the Guardian of All Seas. The knowledge of wood carving comes from Tangaroa’s underwater domain, brought back to land by the hero Ruatepupuke.

Mahi toi | The artwork

The empty void, suspended in the darkness of infinite potential in the celestial realm of wairua | spirit and stirrings of life.

Ira Tangata | The Terrestrial Realm of Humankind

medium rce for English nts A teaching resou and ākonga | stude kaiako | teachers

5. KO TANGAROA E NGUNGURU NEI! | Tangaroa Rumbles and Roars!

2. TE PŌ | The Perpetual Night

1. TE KORE | The Great Nothingness, the Empty Void

AUCKLAND ART GALLERY TOI O TĀMAKI

The place without light in the realm of becoming. Shadow and form within the darkness begin to transform the restless movement of life. The art explores night, shadow and form in the darkness of Te Pō. Within the final state of Te Pō-tahuri-mai-ki-taiao | the night of turning towards the revealed world, we see the restless movement of life.

He aratohu | Kaiako guide

: Toi Tū Toi Ora Contemporary Māori Art

AUCKLAND ART GALLERY TOI O TĀMAKI

• Use kupu, images, media and materials to present a visual response of your investigation into Paterson’s art and ideas and your own whakapapa. This could be a digital moving image or a two-dimensional work.

• In 2015, Cliff Whiting said: ‘In the beginning was Te Kore, the void. Then came Te Pō, the potential. Then Te Ao Mārama, enlightenment. Such was the creation of the world and the process for the creation of my art.’ What do you think he meant?

Ngohe | Activity

• Whiting blended new technologies with traditional carving methods to develop his visual language and style. Find examples of his whare whakairo | carved meeting houses. Clue: start looking at Te Papa.

• Look at how Ngataiharuru Taepa uses the koru shape and simplified organic forms in this carved artwork to play with positive and negative space. Develop your own design inspired by Taepa’s work.

• Develop ideas then create a drawing or painting about the qualities of atua | gods important to mana whenua in your rohe | area. Be inspired by Cliff Whiting’s distinctive style and colour use.

• Identify an artist who interests you. Learn about their personal and artistic whakapapa and create a visual or written response about how their journey inspires you. Share this with the class (this could be recorded as a video to share with the class).

Whakataukī from Te Marautanga o Aotearoa

AUCKLAND ART GALLERY TOI O TĀMAKI

Te Ira Tangata

3. Te Wehenga o Ranginui rāua ko Papatūānuku

4. Te Ao Mārama

Ka whakatauritea te toi tūturu ki tā te tauira hukihuki. Mā te kaiako, ngā kaitoi, te whānau rānei hei ārahi. Nā reira ko tōna whakapapa i ahu mai i te kore, tae noa ki te ringa tangata. Kua honoa te ao wairua me te ao kikokiko! Mauri Toi Ora!

Ringa toi

Lisa Reihana – Ngā Puhi, Ngāti Hine, Ngai Tūteauru, Ngāi Tūpoto (tau whānautanga 1964)

Saffronn Te Ratana – Ngāi Tūhoe (tau whānautanga 1975)

Ngā Ringa Auaha – He Tauira Kaupapa, He Tauira Haurongo

Mahi toi: Ihi, 2020

Mātakihia a Tyrone Ohia e kōrero ana, i te reo Māori me te reo Pākehā, mō ōna wheako i te ao hoahoa toi ataata.

Ngā rawa: Ataata-UHD hongere-rua (two-channel UHD-video), ataata, oro waerehe (stereo sound)

Tonoa tētahi mātanga toi kia kōrero mō ōna wheako, kia whakaatu hoki i tētahi o āna toi. Ka uiuia rānei e ngā ākonga tētahi mātanga toi e mōhio ana rātou. Whakaarohia ēnei:

• Ngā whakaaweawenga • Tana tukanga mahi toi

12. Tikanga Ora, Tikanga Toitū

He whakanuitanga tēnei i te rangatiratanga o ngā wāhine heke iho i a Papatūānuku, te hononga ā-whakapapa ki ngā rawa o te whenua, ngā tikanga, me te mātauranga tuku iho.

E whakanui ana te ahurea Māori i te hiranga o ngā tikanga toi onamata, ki te tangata. Kei te pērā anō ngā toi whakakai, raranga, uku anō hoki. He pānga ō ngā mahi a ngā ringa toi o nāianei ki te mātauranga, ki ngā pūkenga hangarau, ki ngā rawa tuku iho anō hoki.

Ngataiharuru Taepa – Ngāti Whakaue (Te Arawa), Te Āti Awa (tau whānautanga 1975)

Ayesha Green – Ngāi Tahu, Ngāti Kahungunu (tau whānautanga 1987) Mahi toi: Mum (May 1985), 2020 Ngā rawa: Peita kiriaku i runga kānawehi (acrylic on canvas)

Kaupapa: E whakanui ana tēnei i te whanaungatanga i waenganui i a Tāne rāua ko Rehua, te whetū e tohu ai i te raumati. E tū ana a Rehua, e kawea atu ana ngā hihi o Tamanuiterā ki ngā kapua, otirā ki a Papatūānuku hei tohu ora. I takohangia e Rehua te tūī ki a Tāne, koinei ngā manu itiiti e kitea ana i te puninga toi (art installation) nei. Ka rangona te reo o Te Waonui-a-Tāne e pāoho mai ana i ngā tukuoro (speakers) kua tāraia.

Nō hea koe?: Nā Neke Moa Auckland Art Gallery Toi o Tāmaki, i hokona mai e Dingley Trust, 2021

Kaupapa: He tāruatanga tēnei o tētahi whakaahua o te whaea o Ayesha i tana haerenga tuatahi ki tōna marae i Ōtākou. Kei roto tōna whaea i te whare tupuna nei, i a Tamatea.

Ihi: Nā Lisa Reihana, i tonoa e Regional Facilities Auckland Ngā Whakaurunga ā-Takiwā o Tāmaki Makaurau, ā, e whakaaturia ana ki te Aotea Centre i Tāmaki Makaurau, Aotearoa

• Ngā piki/heke

AUCKLAND ART GALLERY TOI O TĀMAKI

11. Kei te Eke Panuku te Wahine

Ringa toi

Ngā rawa: Puninga rawatoi tini (mixed media installation)

• Ōna uara/whakapono

AUCKLAND ART GALLERY TOI O TĀMAKI

Hemi Macgregor – Ngāti Rākaipāka, Ngāti Kahungunu, Ngāi Tūhoe (tau whānautanga 1975)

Mahi toi: Tu te manu ora i te Rangi, 2008

Kaupapa: He ataata tēnei e tūhura ana i te hononga i waenganui i a Papatūānuku rāua ko Tāne. Ka kitea te tuku ihotanga mai o te mana, te ihi, te mauri mai i te māmā ki tana tama. He tirohanga atu anō tēnei ki tētahi kōrero tuku iho e mōhiotia whānuitia.

• Tana kāwaitanga • Tana tupuranga i te ao toi

15 © Auckland Art Gallery All artworks reproduc Toi o Tāmaki, 2021 Reasonable digital ed with permission of artists and artist estates. dissemination complete form and for non-commercial photocopying of this resource in its original, educational use is permitted.

Ki a wai?: Nā Neke Moa Auckland Art Gallery Toi o Tāmaki, i hokona mai e Dingley Trust, 2021 He mea?: Nā Neke Moa Auckland Art Gallery Toi o Tāmaki, i hokona mai e Dingley Trust, 2021

• Ngā momo rawa/rauemi e whakamahia ai e ia • Te kaupapa o tana toi ataata

: Toi Tū Toi Ora roki He Toi Māori Mo He rauemi, he

aratohu mā te

Pānuihia t/ētahi haurongo o ngā ringa toi. E whai ake nei he tauira momo toi, tōna kaupapa, me ngā kōrero mō te mātanga ringa toi.

Ngohe

Ringa toi

Hei matapaki ā-rōpū:

Neke Moa – Ngāti Kahungunu, Ngāi Tahu, Ngāti Porou, Ngāti Tūwharetoa (tau whānautanga 1971)

• Ko wai ngā atua wāhine e mōhiotia ana?

Tu te manu ora i te Rangi: Nā Saffronn Te Ratana, Hemi Macgregor, Ngataiharuru Taepa, puninga rawatoi tini, Nā te atawhai o ngā ringa toi

• He aha tātou i whakatangata ai i ngā atua? E mōhiotia ana ētahi tūtohu whenua kua whakatangatahia? He aha i pērātia ai?

kaiako

• Me pēhea e whakaaturia ai ngā atua ki ngā toi ataata me te kore e whakamahi i te āhua o te tangata? • Ka tū ia rōpū ki te whakapuaki i ō rātou whakaaro.

• He marae, tūrangawawae ōu kāore anō koe kia tae atu?

He kōrero anō ā tō iwi/hapū mō Rehua?

Ka puta te ira tangata

Ki te Ao Mārama . . .

Ngohe

• Ki ōu whakaaro he pēhea te āhua o te whaea?

He aha ngā mea e kitea ana hei tohu i a Tāne?

Ki Te Whai Ao

Kaupapa: Ka tūhura a Neke i te whakapapa o ngā rawa mā tana mahi toi whakarākei. He uri ia nō Ngāi Tahu, ngā kaitiaki o te pounamu, nā reira, mā te tūhura, te whakamātau hoki ka rongo ia i ngā hononga ā-ahurea, ā-wairua, ā-tūrehurehu ki te pounamu.

Mahi ā-rōpū – Hei matapaki:

Hei mahi takitahi:

Poropiti Wairua, Poropiti Rongomau, Poropiti Toi: Nā Reweti Arapere, Nā te atawhai o te ringa toi

Ngā rawa: Pounamu, weu niu (coconut fibre), peita, konganuku (metal), kōiwi kau.

Ngohe

• He aha tētahi rawa nui ki tō iwi/hapū/whānau mō te mahi toi, taonga rānei?

• Mēnā kāore koe i mōhio ki te tau i peitahia ai, mā te aha pea koe e mōhio ai?

• He aha, ki a koe, i hoatu ai he tohu pātai ki ngā ingoa o ngā toi nei?

• Tuhia he pitopito kōrero e hāngai ana ki ngā pātai o runga. Ka tū ia rōpū ki te kauwhau i ngā matapakinga.

Hei mahi tahi mā ngā ākonga tokotoru:

Reweti Arapere

Mahi toi: Ki a wai?, 2019; Nō hea koe?, 2019; He mea?, 2019

Mum (May 1985): Nā Ayesha Green, Fletcher Trust Collection

• Whakaarohia tētahi kaupapa e kōrero ana i te hiranga o tētahi rawa ki a koe, ki tō iwi/hapū rānei. • Waihangatia he taonga whakarākei ki te rawa māori pērā i te angaanga mātaitai, i te aha atu rānei, e hāngai ana ki tō kaupapa.

• Kōwhiria tētahi kōrero tuku iho pēnei hei kaupapa toi mā te rōpū. • Ka tautuhi ia ākonga i ngā rawa me te momo toi e hiahiatia ana.

Mātakihia tēnei ataata mīharo mō Reweti, mō tōna kāwaitanga, tana tupuranga, ōna whakaaweawe e hāngai ana ki te ao Māori, e whakakaupapa ana i āna mahi toi.

• Ka kōwhiria e ia ākonga tētahi wāhanga o te kaupapa kōrero hei mahi toi māna. • Ka whai whakaaro mō te hāngaitanga o tēnā toi ki tēnā toi a te rōpū.

Ringa toi

• Ka waihangatia e ia ākonga tāna ake toi whaitake.

Reweti Arapere – Ngāti Raukawa ki te Tonga, Ngāti Porou, Ngāti Tūwharetoa (tau whānautanga 1984)

• Ka whakanōhia/whakatūria ngā toi e toru ki tētahi wāhi o te akomanga hei puninga toi.

Mahi toi: Poropiti Wairua, Poropiti Rongomau, Poropiti Toi, 2020

© Auckland Art Gallery All artworks reproduc Toi o Tāmaki, 2021 Reasonable digital ed with permission of artists and artist estates. dissemination complete form and for non-commercial photocopying of this resource in its original, educational use is permitted.

Ministry of Health: Healthy Food and Drink Toolkits ELS and Schools for English medium and Māori medium

Resources for creating and implementing a healthy food and drink policy

Why healthy food and drink environments are important Te hiranga o ngā wāhi kai me te inu hauora

Healthy ink Food and Dr Toolkit ng ni ar Early Le Services

A healthy food and drink policy is a living document that helps you develop and maintain a shared vision for a healthy food and drink environment. It builds on the great mahi you are already doing to improve the hauora of your tamariki. When developing or updating your policy, you could consider the following areas.

E tipu ai te pakiaka tangata, me whakatō he purapura wairua. Whakahaukūtia te whenua ki te waiora pūmau kia puta ai ko te hauora.

For the roots of humanity to grow well, spiritual seeds must first be sown. Irrigate with the enduring waters of life, and hauora will result. How you recognise diversity Te āhukahuka i te kanorau

Drinking wai and eating healthy kai are essential to hauora.

Te Whāriki, the early years curriculum, acknowledges that all children have rights to the protection and promotion of their health and wellbeing.1 Because the early years are a period of significant growth and development, and also because most children spend time in early learning services, kaiako have a responsibility to prioritise children’s wellbeing and health | mana atua – te oranga nui:

February 2021

For example, consider the tikanga around food, the needs of different cultural and religious groups, and tamariki with special dietary needs, including those with allergies or intolerances, and vegetarians and vegans.

Where people consume food and drink Ngā wāhi e kai ai, e inu ai te tangata

Wellbeing | Mana Atua Goal 1: Children experience an environment where their health is promoted. Over time and with guidance and encouragement, children become increasingly capable of keeping themselves healthy and caring for themselves | te oranga nui.2

Your curriculum Tō marautanga – Te Whāriki

For example, what’s in your meals, morning and afternoon tea? How readily available is water?

For example, do the healthy eating messages in your curriculum align with your food and drink provision?

Pastoral care and welfare issues Te manaakitanga For example, how do you care for tamariki who come to your early learning service hungry or without food?

For example, are appropriate seating and shelter available?

The choices we make about kai and wai are influenced by our environments. These environments include people, places, our values and beliefs and our communities. In te ao Māori, kai and wai have their own whakapapa and associated tikanga, karakia and pūrākau. Traditionally, Māori ate only whole foods. They gathered these foods from the bush, sea, rivers and lakes or grew them in māra kai. For generations, tāngata whenua understood the unique relationship between the wellbeing of the whenua and the environment (including the importance of access to pure, clean water) and their role as kaitiaki – caretakers of te taiao.

Events, celebrations, fundraisers Ngā takunetanga, ngā whakanuitanga, me ngā kaupapa kohikohi pūtea For example, what food and drink are available at events and celebrations?

If you’re interested in writing a healthy food and drink policy – or would like to revise one – this detailed step-by-step guide will make the process easier. You can use it to guide you through the various stages of developing, implementing and reviewing your policy. Remember, however, that it is only a guide – what is important is to do what works for your service.

Healthy Food and Drink Toolkit | Early Learning Services

Review and refresh your policy at least every two years.

For example, are you using seasonal and locally grown food, and māra kai – gardening? What are you doing to recycle and minimise waste, and look after the environment?

•

set out a coordinated approach to increasing the availability of healthy food and drink options

•

reinforce healthy eating messages, for example, by making the food and drink you provide consistent with the formal curriculum

•

establish effective partnerships – for example, with kaiako, your cook, tamariki and whānau – to move towards a common goal

•

communicate your shared vision, ethos and values to tamariki, kaiako and other staff, whānau and the wider community

•

show your commitment to improving the health and wellbeing of tamariki, kaiako, whānau and the wider learning community. 4

Consider Whakaarohia

Consult and engage Te whai āwhina Who could you talk to?

Inquire Uiuia

Nectarine

For tamariki aged 4–6 years, you can also

Peach

Green bananas

Decide: - what you will do - who will do it - the timeframe - when you will review and revise the policy.

Finalise your policy Te whakaoti i tō kaupapa here

Use your implementation plan to take action.

Analyse responses to your consultation.

Nectarine

Cherry

Strawberry

How can we make it happen?

Healthy events and celebrations

Put it in writing and create a guideline. Let your learning community know.

Mesclun

Beetroot leaves

Plum

Papaya

Watermelon

Cherry tomatoes

Blueberries

Blackberries

To be healthy, tamariki need a varied and nutritious diet with plenty of vegetables and fruit. For young tamariki who are still learning to chew and move food in their mouths, you may need to alter the texture, size and shape of some foods. Eating a range of textures helps their chewing and biting skills, as well as their speech development. This poster gives examples of fruit and vegetables and how to alter them for tamariki of different ages. See the companion poster ‘Lean meat, chicken and fish’ for examples for these foods. (Note: Ages are based on the normal range of development in small children.)

Remove any stones, large seeds and large pips

For tamariki aged 1–3 years

8 mm

8 mm Chop into quarters or very small pieces**

Watercress

Pūhā

Kale

Silver beet (red chard)

For tamariki aged 1–6 years

Always cook peas. For younger tamariki aged 1–3 years, also squash them with a fork

For tamariki aged 1–6 years

Celery

8 mm

8 mm Where possible, peel off the skin and remove any strong fibres from fibrous or stringy fruit and vegetables. Then slice thinly across the fibre grain

Healthy Food and Drink Toolkit | Early Learning Services

Resources for canteen managers and staff

set out a coordinated approach to increasing the availability of healthy food and drink options

•

reinforce healthy eating messages, for example, by making the food and drink you provide consistent with what you are teaching in the curriculum

•

establish effective working partnerships to move towards a common goal, for example, with canteen staff, students and whānau

•

communicate your shared vision, ethos and values to students, staff, whānau and the wider community

•

show your ongoing commitment to improving the health and wellbeing of students, whānau and the wider learning community.

•

students

•

whānau

• Do some students come to school without adequate breakfast or lunch?

•

your canteen staff

• What types of free or charitable food do we provide?

•

tumuaki and other staff

• Are we meeting cultural and religious needs related to food and drink?

• Are we meeting special dietary needs (eg, allergies and intolerances)?

•

representatives from the local hauora/health provider

•

your local iwi and hapū

•

external providers and others.

2 Check your menu Tirohia tō taotaka List your present menu. Use the ‘Making a plan’ template to help. Check if a food or meal is healthy. Rate it using the Healthy Food and Drink Guidance categories of ‘green’, ‘amber’ or ‘red’. Use the toolkit resources to help you. The checklist and ‘Quick tips for healthy food’ have some helpful ideas. For more inspiration, check out ‘Pick and mix’ menu ideas and the ‘Sample canteen menu’.

Ways of engaging your learning community He huarahi e whai wāhi atu ai tō hapori

• Are the healthy kai messages that we teach in our curriculum reflected in our practice?

You could engage your learning community by:

• What links can we highlight between these messages and other things we value, such as manaakitanga, Te Whare Tapa Whā, māra – gardens, the value of wai, caring for Papatūānuku?

• holding an event or hui and asking for feedback from the people attending

• How do we communicate about healthy food to whānau?

• displaying the draft policy in the reception area and asking people for feedback – use Post-it notes, a suggestion box and other ways to collect ideas and views

• holding a focus or interest group

• How are we connecting with the community to support our healthy kai mahi (eg, local businesses, local producers, community gardens, and initiatives to support healthy food and drink)?

4 Market and promote healthy choices Whakatairangatia, ā, hāpaitia ngā kōwhiringa hauora

• sending out a simple survey – online and/or a paper copy • getting feedback from students as they wait in line at the canteen.

• How do we promote messages about healthy eating – for example, to our students, whānau and staff, in newsletters, on social media, on noticeboards or walls?

Simple steps to healthier kai

Create a plan Whakaritea he mahere

Give everyone in your learning community a chance to have their say. You could talk to the following people to help develop your policy:

• What messages are we sending about food to students and whānau (eg, at events and celebrations, through rewards and fundraising, and through role modelling by staff)?

Make the healthy options in your canteen attractive to students so they sell well. To appeal to students, look at the four Ps – product, place, price and promote. For more information on these and on marketing possibilities, see ‘Marketing and promoting healthy kai options’ and ‘Healthy canteen: Top tips for staff’ in this toolkit.

How else could you engage your community? He aha hei mahi māu kia whai wāhi ai tō hapori? • continued

BEFORE

If you can, get together a small team to help you create a healthy canteen menu. You could ask your deputy principal, a senior teacher and/or a student representative.

Become familiar with Healthy Food and Drink Guidance – Schools and your school’s healthy food and drink policy.

Look at what you offer in your menu, then start planning how you could change it with your team. Use our ‘Making a plan’ template to help you.

AFTER

icken curry

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3 Fill your menu with healthy food and drink Kia kapi katoa tō taotaka ki te kai me te inu hauora

For healthier curry: Add lots of vegetables. Use brown rice. Use legumes, lean meats, fish, poultry. If necessary, use lite coconut milk or lite coconut cream.

Ch ic k

•

You can make many popular foods healthier* by making some simple changes.

Who you could talk to Te whakawhitiwhiti me te hunga whaipānga

vegeta ble and

February 2021

Having a healthy food and drink policy enables you to:

Small steps to make the food and drink in your canteen healthier can make a real difference to your students. They will also help your school to successfully implement its healthy food and drink policy. Note: This guide is also relevant to other food providers in your school.

rry cu

Healthy ink Food and Dr Toolkit Schools

A guide to healthy canteen kai He aratohu mō ngā toa hoko kai ā-kura

Now is a good time to consult on your draft policy. Let your wider learning community know about your draft policy and ask for their help. Getting others involved will enrich the policy and help you identify what is possible and where any gaps are.

• What food and drink are students consuming in our school? – What do students have access to (eg, canteens, vending machines, external food providers supplying food, food ordering systems including online)? – What types of food and drink are available from external food providers (such as food ordering systems)?

Simple healthy food makeovers He rauemi hei whakangāwari i te whakahou i ngā kai kia hauora ake ai

Step 2: Consult and engage Te whai āwhina

• How do we currently promote healthy kai, and make healthy choices easy?

Benefits of having a policy Ngā painga o tētahi kaupapa here

Chop into halves or quarters

For tamariki aged 1–6 years

Healthy Food and Drink Guidance | Early Learning Services

Questions you could ask – choose what’s relevant for you He pātai hei tauira – whiriwhiria he kaupapa e hāngai ana mōu

Chop into halves or quarters

Peas

Cabbage

Pineapple

For tamariki aged 4–6 years

** This is about half the width of a standard dinner fork

– for example:

Spinach

Fibrous or stringy fruit and vegetables – for example:

Healthy Food and Drink Toolkit | Early Learning Services

* ‘Soft’ means easily squashed between thumb and forefinger, or on the roof of your mouth with your tongue

Cut raw fruit and vegetables into sticks that little fingers can pick up†

For tamariki aged 1–3 years

Always finely slice or chop vegetable leaves

A healthy learning environment provides food and drink that promotes healthy eating. Ko tā te taiao ako hauora he whakarato i te kai me te inu e whakatairanga ana i te kai hauora. 5

Cook until soft* and cut into strips that little fingers can pick up

Grate

– for example:

Grapes

Vegetable leaves Lettuce

Update and finalise your policy.

Healthy Food and Drink Toolkit | Early Learning Services

Apricot

Mango

Raspberries

What improvements can we make?

Events and celebrations

Peach

Avocado

Small round fruit

Healthy fundraising events

Who needs to be involved?

Spiralise to create fruit and vegetable spirals

Fruit with pips, seeds and stones – for example:

Make it happen Whakatinanahia

What’s happening at the moment?

Fundraising events

What should you ask?

Share and celebrate.

For tamariki aged 1–6 years

†4–6 cm length for the sticks Pear

Mē pēhea tā tātou whai kia hauora ake ngā kaupapa kohikohi pūtea, ngā takunetanga motuhake me ngā whakanuitanga?

Develop actions.

Apple

Plum

Develop a clear rationale and goals.

Bring your policy to life Te whakarewa i tō kaupapa here

Broccoli

Tomato

Asparagus

How can we make fundraising, special events and celebrations healthier?

Get help.

Draft or refresh your policy.

Capsicum

Slice thinly using a mandolin

Consider the fundraising, special events and celebrations that happen at your centre.

Get inspiration.

Review and refresh Te arotake me te whakahou

For example, what food and drink do you promote through advertising and sponsorship?

Healthy Food and Drink Toolkit | Early Learning Services

Celery

Cauliflower

Work on the policy together.

Benefits of having a policy Ngā painga o tētahi kaupapa here

Ibid, p 27.

Carrot

Ask some questions – explore what’s happening now.

Promoting food and drink Te whakatairanga i ngā āhuatanga o te kai me te inu

Caring for Papatūānuku Te tiaki i ā Papatūānuku

Fruit and vegetables that are hard and/or have skins – for example:

A simple approach He huarahi māmā

Get started Hei tīmatanga

Downloadable as an A3 poster

Fruit and vegetables

Fundraising opportunities, special events and celebrations are all part of the learning environment. Create guidelines for these occasions that support the goals of your healthy food and drink policy and show that the hauora of your tamariki matters.

Having a healthy food and drink policy enables you to:

Ministry of Education. 2017. Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa – Early childhood curriculum. Wellington: Ministry of Education, p 12. 2

What food and drink you provide Ngā kai me ngā inu ka whakaratoa

A ‘HOW TO GUIDE’:

A ‘how to’ guide: Preparing reduce Preparing food to reduce chokingfood risk intoearly choking risk in -early learning services learning services fruit and vegetables

A guide to healthy fundraising, special events and celebrations Aratohu kohikohi pūtea hauora me ngā takunetanga motuhake

A ‘how to’ guide: Taking it step by step He aratohu poutama angitu

What a healthy food and drink policy covers Ko tā te kaupapa here kai tōtika me te inu hauora

For healthier pasta: Add lots of vegetables. Use wholemeal pasta. Use legumes, lean meats, fish, poultry. Use small amounts of low- or reducedfat dairy products like cheese and milk. Use tomato-based sauces.

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y vegetab e es le

wh olem

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Revise your menu to add healthier food and drinks, and remove less healthy options. Check that, according to the Healthy Food and Drink Guidance classifications, at least 75 percent of foods on your new menu are in the ‘green’ category and the rest are ‘amber’. Make sure no ‘red’ foods are on the menu!

ch ee s

i ch e sandw

Muffin

• •

For healthier sandwich options: Add lots of vegetables. Use wholemeal, wholegrain or grainy bread options – for example, rolls, wraps, bagels, pita pockets. Use lean meats, fish, poultry and egg. Use small amounts of low- or reducedfat cheese.

For a healthier muffin: Keep your portion size small. Add some wholemeal flour, wholegrains (eg, oats, bran or seeds) and/or fruit and vegetables (eg, fresh, frozen, canned or dried). Don’t use icing or confectionery.

lad

ta eal pas

a nd c hee

ich leg rain sandw

na bran muffi n

* as classified by the Ministry of Health’s Healthy Food and Drink Guidance.

Healthy Food and Drink Toolkit | Schools

Oranga Tamariki: Tākai - Booklets and brochure

What can help

Staying calm with kids

Making changes

Whānau say

When you feel you’re getting angry, tell your child you need a minute to calm down. Reassure them you’ll be back.

“Counting to ten sounds too simple, but it really works!”

Breathe – deep breaths slow your heart rate and calm you.

Count to ten, sing, jump – use that energy up in safe ways!

If you’ve calmed down, give yourself a pat on the back and go back and talk to your child.

If you’re regularly losing it with your kids, it’s a sign that you might need some extra support. Yelling and swearing at them every day is not OK – for them or for you. Emotional abuse might not leave bruises but it still damages kids, and can lead to a range of issues in later life.

Think about what has triggered your anger. This can help you to get things into perspective and keep calmer next time. Everyday life can be very stressful for parents. People often get angry about things that have nothing to do with their kids, but the kids are sometimes on the receiving end.

If you do lose it Move away – somewhere you can still hear your kids are safe.

Need more help?

Ask yourself ‘what am I really getting angry about?’

We all have times when we snap or lash out at our kids. When you do, say you’re sorry and talk about how you both can do better next time.

You might feel embarrassed, but remember it is OK to ask for help. Talk to someone you trust, a family member or friend, your doctor or maybe try a helpline – see the list at the back of this booklet.

“It’s not their fault that you’ve had a bad day.”

This doesn’t mean you’re weak. It teaches your kids that no one behaves perfectly all the time, not even their parents! It also shows them that we all need to take responsibility for our own behaviour.

For support and counselling: www.skylight.org.nz

Te hinengaro mīharo

“Kids learn more from what you do, than what you say.”

To change a habit, like yelling when you get angry, you need to repeat the new behaviour over and over to make it stick in your brain. Keep doing it – every time you replace the old behaviour with the new one, you’re closer to a calmer you and a more positive relationship with your kids.

Is there anything that might be making your anger worse? Is there anything you could change or deal with better? • Money problems – talk to a budgeting service or visit sorted.org.nz

Or if that isn’t enough, try these:

• Alcohol or other drugs – Who could help you cut down or cut it out?

Your guide to , what can managing emotions angry get help, when kids

Exercise – exercise helps reduce stress. Put your child in a stroller and go for a quick walk round the block.

Play a silly game or talk in a funny voice – humour is a great way to release tension and make everyone feel better.

• Job or relationship stresses – try a helpline for advice

Phone a friend, or a helpline (see the back page for helpful numbers).

• Taking on too much – try to practise saying no • Lack of sleep – try to go to bed early if you can • Lack of time to yourself – think about arranging a kid swap with someone who, like you, might need some time out! See the back page of this booklet for services that can help you. 5

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Te hinengaro mīharo Counting, singing and jumping engage a dif ferent par t of your brain from the ‘anger reflex’, helping you calm down quicker. It may feel silly but singing about your frustration enter tains your child, and dif fuses tension so you can ‘reset’ your emotions.

More useful resources www.relationshipsaotearoa.org.nz www.skylight.org.nz

TAKAI070

Getting whānau ready

Babies’ world

Your children might find it hard when a new baby arrives. With all the focus on the baby they might feel left out or ignored. You might see a change in their behaviour. They may be more clingy or grizzly, or test the boundaries more.

Younger children • Start talking about ‘ourw’ baby when your pregnancy is starting to show – nine months is a long wait for little kids.

Older children • Read books on babies together and answer questions honestly.

• Talk about how they will be able to help out and welcome pēpi to the family.

• Make any changes to their lives well before your baby comes. Things like moving from cot to bed, or car seat to booster.

• Help them to hold the new baby as soon as possible.

Whānau say

“It’s important for all our tamariki to feel part of everything. By sharing whakapapa, you connect each family member in a wider story about who they are.”

Babies soon learn how to get around. First rolling, then pulling themselves along the floor, crawling, cruising around furniture and walking. Making sure they’re always safe can be tiring – but they’re worth it! And remember exploring is how they learn.

• Give them lots of attention. You can never spoil a baby with too much aroha.

• Crawl around your house yourself and do a safety check – it’s amazing what you’ll find down there!

• Respond quickly to their crying so they feel safe and secure.

• Sometimes a change of scene can be good for everyone. Try to get out of the house when you can.

• Sing, talk and cuddle them to help their brain to grow and to build a strong bond with you.

• Ask them to help, for example getting things ready for bath time or singing to pēpi to help calm them. Don’t worry if they’re not interested.

• Smile at them lots – eventually they’ll smile back!

Whānau say

“Think of this first couple of years as a short time in their lives when they need you a lot.”

• Plan things for them to do while your focus is on pēpi. • Make time each day to be together. If they’re upset or angry, talk about their feelings.

Te hinengaro mīharo

Whānau say

Your guide to ready, getting whānau sleeping, g, baby blues, cryin ... feeding, and more

By six months your baby’s brain has grown to half the size of an adult’s. Everything you’ve done since they were born – tal king, listening, singing, cuddling, playing – has helped their brain connections to grow.

“Just talking to pēpi so they get familiar and feel safe with our voices helps with building a safe and secure world for them. Even if we can’t hold a waiata note just sing because your voice is the voice pēpi loves and trusts.”

Talk to tamariki about their maunga, awa and marae. Singing waiata Māori, reciting karakia and adhering to tikanga within the whare can help everyone feel connected to their whakapapa. Have fun, make the stories sing in the heart and mind of your tamariki. 5

tākai.nz

• Making your house ‘baby safe’ can save you a lot of time and worry. Check out the Whare Kahikā Home Safety App from Safekids safekidshomesafetyapp.co.nz

Here are some ideas to help you all get off to a great start:

• When pēpi is born • Focus on the other kids when they first visit – keep your arms free for hugging.

On the move

Like adults, every baby is different. They may be easygoing and calm, or wakeful and active. They may settle quickly into a regular routine or be more unpredictable. If they are fussy and unsettled, it doesn’t mean they’re being naughty or annoying you on purpose. Crying is their way of communicating – see page 10 for more on this.

• Involve them in choosing things for pēpi.

• Show them their baby photos and talk about their birth, where it was and some of the special details you remember.

Every baby is different

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Feeding Pēpi might be ready to try solids around six months. Just like everything they’ve learned so far – it takes time. So be patient.

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• Babies may not want to sit still for long. • They may not like a new food at first but keep offering it. • Make food time calm and stress free – food battles are no fun for anyone. • They will be really messy when they start feeding themselves. Put some newspaper or a plastic mat down for easier clean up. • Try and keep your sense of humour. • Finger food is great but be prepared to mop the ceiling!

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Oranga Tamariki: Tākai - Booklets and brochure

r-fives The world of unde

Ten basics for a fair and firm approach 1. Give lots of aroha and positive attention. 2. Try to do something they enjoy every day. 3. Notice them being good and praise them. 4. Have a small number of rules and stick to them. 5. Give them plenty of warning so they know what’s coming next. 6. Have reasonable and related consequences if they break rules. For example if they hit someone, they have to play on their own for a bit.

Your guide to s, s, ages and stage parenting style more... temperament, and

“You have to try different stuff with each child.”

Whānau say

“Say more positive things than negative things. Kia kaha!”

Temperament

Ages and stages

Every child is born with their own temperament, which affects how they react to things, and how they deal with their feelings. Children can have different temperaments, even within the same family.

Sometimes parents expect too much, not realising that their child is acting normally for their age. Here are some tips for being fair and firm at each age and stage.

7. Think about what upsets or challenges your children. (See page 16 for more about this.)

Understanding your child’s temperament can help you understand why they behave the way they do. There are three basic types – your child could be one or a mixture of these.

One to two years

8. Behave how you want them to behave. They’ll learn more from what you do than what you say.

Toddlers want things here and now. They might get upset by change. They can be easily frustrated and bored.

1. Easy and flexible These children have regular sleeping and eating habits and adapt to change without much trouble. They tend to be calmer and happier and not upset easily.

As their physical skills develop, they’ll start to talk, run, climb and test your limits. Tantrums might start any time from now. Ways you can support their behaviour:

9. Give them simple choices. For example the red or the blue t-shirt? Not which t-shirt they want to wear.

• try to tell them about things in advance. “When I’ve finished hanging out the washing we will…”

10. Have a routine but expect that it won’t work some days.

• pick your battles – focus on the things that really matter

If you have lots going on, you may forget that your easy and flexible child needs your attention just as much as others. Remember to have regular times to talk things through and remind them you are there if they need you.

• balance independence with limits, “Sit on the floor and you can hold your drink”

2. Active These kids are energetic, enthusiastic and engaging, and can be easily upset. They often don’t have regular sleeping or eating habits and can have strong reactions to new people or places. Active temperaments need lots of physical activity and emotional support. They need to be told about any changes well in advance.

3. Cautious Cautious children are often quiet and shy. They may withdraw from new situations and people. It’s important to stick to routines and be patient with them as they need extra time to warm up to new situations and people.

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• praise behaviour you like, and ignore behaviour you don’t

• give limited choices, for example, say “apple or orange?”, not “what do you want to eat?” • involve them in what you’re doing. Ask them to hand you the pegs, or get the mail • try to avoid tantrum triggers, like shopping, when they’re tired or hungry.

Whānau say

“Try to say what you want them to do – and why. Instead of saying ‘Don’t run in the house’, say ‘Please walk in the house. You might hurt

Your temperament Compare your temperament with the rest of your family’s. Sometimes temperaments clash – if you can work out why people react the way they do, you may be able to change the way you respond to them. For example, you might love going to new places, but your child might get distressed.

yourself if you run.’”

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The tricky bits

Biting

Surviving the supermarket The supermarket is a really exciting place, but sometimes it can all get too much for young children.

If your child is going through a biting phase:

Jealousy and fighting

Once you’re there

Plan

• Involve children by giving them choices – “strawberry or apricot yoghurt?”

Ask your children to help you write the shopping list. Talk about what you need to buy.

• Keep your trolley away from stuff that your child might want but you don’t want to buy.

If you can, try to shop in the morning when everyone’s fresh. Avoid going in a hurry or when your child is hungry, tired or sick.

• Give them a job, for example, looking for something on the list.

If you’ve got more than one child, can you ask someone else to come along or look after one of the children at home? Maybe you could offer to do a kid swap with a friend.

All siblings fight, some more than others. Fights happen when children are tired, hungry or bored, want attention, or think someone is trying to take their things. When children don’t have the skills to solve these problems, they can lash out. You can help them learn how to work things out by setting limits, and encouraging communication and problem solving.

• Keep them in the trolley so you can talk to them and involve them. Older children can hold onto the trolley as you go round.

be specific when it happens. “Stop biting. It hurts!” watch out for early signs of frustration and try distracting them

At the checkout • Play games such as I Spy while you wait. Use colours – “I spy something red.” • Give your child some groceries to put on the checkout counter.

Whānau say

• Let them push the button on the eftpos machine.

“Give your kids as much one-on-one attention as you can. They’ll feel less like competing with each other.”

• Thank them for being helpful.

don’t bite back, it teaches that biting is okay

Seven ideas for resolving fights 1.

If your children are arguing, go to another room to give them space to sort it out. If things settle, tell them they did well, and give them some attention.

If they keep fighting, don’t investigate who started it. Ask them if they can think of a way of solving the problem.

Take a couple of small toys and snacks for distraction.

Your guide to ket tantrums, supermar fighting, and survival, jealousy … toileting, and more

tākai.nz

Help them find solutions. For example, if they’re fighting over crayons, suggest they can choose three each.

Separate without punishment. For example, one child plays in one room while the other helps you with something else.

Think about whether they are bored, tired or hungry. Give them something else to do.

Sort out some toys that are special to each child and that they don’t have to share.

Try not to compare your children in front of them. Be even with positive comments and attention.

focus first on the bitten child, not the biter.

Learning to use the toilet Helping your child learn to use the toilet is one of the trickiest stages you’ll have to deal with. Your child might be ready any time between 18 months and four years.

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Before you start: • Your child has to be ready. They have to know when they need to go and how to hold on. Some kids reach this important stage in their development later than others – it’s like learning to walk and talk. • It can take time and there will be accidents. Getting angry can make your child upset, scared and unwilling to cooperate.

Te hinengaro mīharo Before a child is able to learn to use the toilet, brain connections for bladder and bowel control must be made. Sometimes this doesn’t happen until three years or older. 13

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Oranga Tamariki: Tākai - Booklets and brochure

Keep this on your fridge

parenting Thinking about

What does fair and firm parenting look like?

We all want the best for our kids

• There are a few rules. We explain and discuss them with our children.

Imagine when they’re 5, 15, or 30 years old…

• We guide and support our children to keep the family rules.

What kind of people will they be? What will they tell their kids about what growing up was like for them?

• We consider the age, stage and temperament of each child. • There are reasonable and related consequences for breaking the family rules.

Everyone has their own style of parenting

I’d like our kids to:

• We catch them being good, and tell them what we like and why we like it!

Things to think about

Avoid problems beforesithey start ng it?

Crying...

Choosing the fair and firm style

Can we fix it? Not always

Tamariki are more likely to be confident, motivated, communicative and respectful when parents or caregivers are fair and firm. When parents are busy, tired or feeling stressed it can be hard. But remember it’s not your kids’ fault if you’ve had a bad day.

The rock Parents are sometimes too hard and inflexible.

What was it like for you when you were growing up? How did your parents manage your behaviour? How did that make you feel? Did that help you to behave better? How has it influenced the way you parent?

Make memories

The paper Sometimes parents give in too easily.

“Keep consequences focussed on learning, not punishment.”

Fair and firm works best for kids.

How will you make good childhood memories for your kids?

Create moments

The tree Parents are fair and firm, flexible when appropriate but strong and grounded when needed.

What are some of your fair and firm whānau tikanga?

What are my kids learning from me?

“Behave the way you want your children to.”

Acknowledge their feelings

•

Think about how you like to be treated when you’re feeling upset.

fighting or whining.

or outside. into another room Each 2. childGo is different t one minute Keep expectations reasonable for your child’s age personality. leas ly for at and 3. Breathe deep rol. self under cont your getthings tosome What are that might help you avoid problems? . calm re when you’ 4. Go back in

• layer of clot hing • burp to be removed Whānau say or added • napp “Tell them you love them often. y Try and say five positive things for every channegative ge one!”• walk in the fresh air.

sick Baby might be Out of options? or your doctor. ine – ring PlunketL

“If we’ve had a hard day together, I go and sit in their room when they’ve gone to sleep. Then I remember how much I love my tamariki.”

s: Useful number PlunketLine:

Try the colic hold (see right). It’s great for calming an upse t pēpi.

“Don’t worry that children never listen to you, worry that they are always watching you.” – Robert Fulghum

“My father told me that he will know the result of his work when I have children.” 2

tākai.nz

• Let your tamariki know a change is coming. “After I’ve finished these dishes, it’s bedtime.”

•

Tip

Shape memories

gre or jam? Praise when they try hard.” atfa thethem rs.o rg.nz

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Plan ahead

When your baby cries they’re tryin Some ideas: tell you somethin g to g. need Theto,yshow • Show tamariki what you want them to do, and if you them mig htagain. need a: • Think about how you learned to do new things. Not many of us get it right the • kai first time. • quiet cuddle with • It’s okay to dislike something your child does, but remember it’s the behaviour just you you don’t like, not•the kid. or mum nap Nobody yells at me when I spill my coffee at work – why do I yell when the kids spill their drinks?

Your childhood influences how you parent

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0800 933 922

Avoid power struggles Don’t pick a fight that you can’t win! Children’s eating, sleeping and toileting habits can cause a lot of stress but you can’t make them do things your way. You need them to cooperate. Watch for signs of readiness: • Eating – are they more interested when they have their own spoon? • Tired – are they starting to rub their eyes, or suck their thumb? • Toilet learning – are they telling you when they need a nappy change? Set up routines so children can learn to anticipate what’s happening next.

Know someone else that could use this booklet? Pas s it on!

”I think because we’d sung ‘Moe moe pēpi’ to Ella every time we put her to bed, it became a little sign to her that meant sleep time now, she’d start to suck her thumb and away she’d go. Visit tākai.nz/waiata to learn this and more waiata.

What things can you do together this week?

Now your baby’s here, the s! fun really start

Your doctor:

help you These tools will few weeks… bond in the first

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Order FREE resou rces at resources.tākai.n z TAKAI228

Keep this on your fridge

Crying...

Can we fix it? Not always

When your baby cries they’re tryin tell you somethin g to g. They might need a: • kai • quiet cuddle with just you or mum • nap • burp • nappy change

Tip

• layer of clot hing to be removed or added • walk in the fres

Try the colic hold (see right). It’s great for calming an upse t pēpi.

h air.

Losing it?

For more info from other dads who ’ve been there che ck out

greatfathers.o

tākai.nz

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sick Baby might be Out of options? or your doctor. ine – ring PlunketL

s: Useful number PlunketLine:

0800 933 922

TAKAI243

• Life with a newborn is full on – you’ll both be work ing hard. • Be kind – it takes a from giving birth while to recover .

aro Te hinengaro mīh

Now your baby’s here, the s! fun really start

Your doctor:

Taking care of us

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Urgh, sleep!

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• Life with a newborn is full on – you’ll both be work ing hard. • Be kind – it takes a from giving birth while to recover . • Listening, jokin g, hugs, cups of tea, making dinn er and doing the washing – it all helps. If your partner’s acting strange obviously not or coping, it coul d be post natal distress (men can get this too). Get help early – talk to your partner, your midwife , doctor, Well Child or Tamariki Ora nurse. Try depression.o rg.nz or call the depression help line 0800 111 757

Urgh, sleep!

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Some useful too ls for soothing bab y...

• Singing and talking – ches t to chest – babi es like the vibra tions • Burping, they need help to relea se gas • Bathing and dressing • Changing napp ies • Gentle miri miri.

baby... Up all night with my stop... mustn’t miss

Some useful too ls for soothing bab y...

• Singing and talking – ches t to chest – babi es like the vibra tions • Burping, they need help to relea se gas • Bathing and dressing • Changing napp

ies