From poi to pūrākau to pepeha, ākonga and kaiako connect to culture and identity
Ahuriri schools paving the way to reo Māori revitalisation
Pūrākau in motion at James Cook School in Marton
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Auckland schools deepen identity through iwi partnership
Ahuriri schools paving the way to reo Māori revitalisation
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Pūrākau in motion at James Cook School in Marton
Te Whakaruruhau Kōhanga Reo leads with heart and expertise
A kaupapa Māori approach to transitions from kōhanga to kura
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Ngā Manu Kōrero: Six decades shaping Māori voices and futures
Ngā Manu Kōrero is marking 60 years of empowering rangatahi Māori through oratory, identity and leadership.
Read more at gazette.education.govt.nz.
Pūrākau, place and digital learning: Storytelling in action
At Tairangi School in Porirua, a collaborative project is weaving together pūrākau, place-based learning and digital education. This is the second of three articles documenting the collective learning journey of kaimahi at the school and how they used this knowledge to fire the imaginations and grow the digital skillsets of their tauira.
Read more at gazette.education.govt.nz.
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Kia ora koutou
This special edition of Tukutuku Kōrero | Education Gazette is published during Te Wiki o te Reo Māori, which this year marks 50 years since the first Māori Language Week was celebrated across Aotearoa New Zealand.
It is a time to reflect on how far the reo has come, and to celebrate the many ways it is being lived, nurtured and strengthened in education today.
We share stories from kura in Ahuriri, where rumaki reo spaces have been created at primary, intermediate and secondary levels. These spaces are opening pathways for tamariki to deepen their reo as they move through school.
In Tāmaki Makaurau, schools are partnering with Te Kawerau ā Maki through the Mana Kura programme. Together they are weaving pūrākau and pepeha into everyday ako.
We also profile kaimahi Māori whose journeys reflect the wider story of revitalisation: a kaiāwhina in Oamaru reconnecting with whakapapa to support rangatahi; a Kupe Scholarship recipient passionate about bringing te ao Māori into science and maths classrooms; and a curriculum lead in Te Matau-a-Māui researching a kaupapa Māori approach to transitions from kōhanga to kura.
Auahatanga and whakawhanaungatanga breathe life and colour into these pages. From pūrākau shared through tākaro in Marton, to ākonga in Te Whanganui-a-Tara and Taranaki designing and exhibiting their own korowai, each story offers grounded, practical examples of how te ao Māori and mātauranga Māori are being woven into learning in ways that connect all ākonga to their identity and their place in Aotearoa.
A big mihi to the educators, ākonga, whānau, hapū and iwi featured in these stories. Their mahi shows the many ways te reo Māori is flourishing across the motu, every week of the year.
Ngā mihi maioha
Sarah Wilson (Ngāti Tūwharetoa, Te Āti Haunui-a-Pāpārangi)
Ētita | Editor
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“Working with Te Kawerau ā Maki gave [our pepeha] real depth. Now all our staff and tamariki can tell the story of our place with confidence.”
Arataki Visitor Centre based in Te Wao Nui ā Tiriwa (within mana whenua of Te Kawerau ā Maki).
West Auckland schools deepen identity through iwi partnership
At the heart of authentic partnership between schools and mana whenua in West Tāmaki Makaurau stands Te Kawerau ā Maki, a local iwi whose Mana Kura programme weaves pūrākau into teaching and learning.
Principals from Kōnini School, Henderson North School and Oaklynn Special School share how this partnership has given kaimahi the confidence to embrace local mātauranga Māori and deepen their sense of place.
The Mana Kura programme provides schools with a rich, place-based connection to whenua and history.
Launched four years ago, it supports cultural safety and strengthens understanding of te ao Māori through a Te Kawerau ā Maki lens.
Mana Kura deepens awareness of each school’s unique place on the whenua and nurtures a sense of belonging for Māori and non-Māori alike – encompassing tumuaki, teachers, rangatahi and whānau.
Mana Kura was designed as a minimum three-year commitment. In that time, it builds lasting relationships and shares knowledge from Te Kawerau ā Maki in West Auckland schools in a way that can endure and adapt to the country’s evolving curriculum.
The first year builds foundations; the second strengthens collaboration and co-design, and the third embeds iwi knowledge and a shared vision for the future.
Principals from Kōnini School, Henderson North School and Oaklynn Special School have shared how the Mana Kura programme has reshaped their approach to embedding te ao Māori in education and strengthened their schools’ identity and legacy.
A sense of place
Aleesha Tia Taua, kaimahi mātauranga at Te Kawerau Iwi Tiaki Trust, says the Mana Kura programme was created to give schools a sense of place.
Instead of surface-level professional development in te ao Māori, Te Kawerau Iwi Tiaki Trust and schools saw the Mana Kura programme as a means of building permanence.
“We want pūrākau and local histories to become part of a
school’s identity, empowering teachers with the confidence and tools to carry that knowledge forward,” says Aleesha.
“We do not arrive with a cookie-cutter programme. Our aim is to create something authentic that reflects iwi and resonates with each school’s unique values and vision for the future.”
Central to the approach is whakawhanaungatanga. Through presentations and workshops, kaimahi mātauranga share pepeha, values and iwi histories.
Teachers continue the dialogue online, before iwi facilitators help shape learning themes – often beginning with a local landmark or pūrākau that resonates with the community.
Kōnini School: Storytelling through performance
At Kōnini in Glen Eden, the Mana Kura journey has been centred on deepening the primary school’s pepeha through creative expression.
Principal Andrew Ducat says the partnership transformed their identity as a school.
“We had a pepeha, but it was not created in partnership with iwi. Working with Te Kawerau ā Maki gave it real depth. Now all our staff and tamariki can tell the story of our place with confidence.”
That confidence came alive in a whole-school Matariki production involving 410 students and 25 staff. Each class explored a line of the pepeha through music, drama and visual arts – culminating in a whānau performance in the school amphitheatre.
“It was the sort of event that brings a tear to your eye,”
Left top: Aleesha Tia Taua, kaimahi mātauranga at Te Kawerau Iwi Tiaki Trust.
Left bottom: Book created by Te Kawerau ā Maki in collaboration with students at Henderson North School.
Right top and bottom: Matariki 2025 production at Kōnini School in collaboration with Te Kawerau ā Maki.
reflects Andrew. “Through storytelling, learning is embedded in a deep, lasting way. The performance was not just art – it was a celebration of collective identity.”
Teachers now feel more confident weaving local history into their practice, while students have developed a stronger sense of place. Building on this momentum, Kōnini School is planning to publish a gifted pūrākau from Te Kawerau ā Maki, illustrated by tamariki and guided by local artists.
“The beauty of the partnership with Te Kawerau ā Maki is their deep connection with local elders, educators and talent adept in iwi knowledge, providing us with the safety to resource appropriate artists, publishers and even local funding to make projects like the publication of Kōnini School’s gifted pūrākau book possible,” says Andrew.
“We found that teachers often avoided teaching te ao Māori out of the natural fear of getting it wrong. The Mana Kura programme provides a safe space ...”
Henderson North School: A legacy in print
At Henderson North School, partnership with Te Kawerau ā Maki sparked a cultural shift.
Principal Donna Nee describes the partnership as “flipping the culture of learning by asking ‘ko wai mātou’ – who are we as a school, and how are we situated in Henderson North?”
With iwi support, the kura revisited and revised its pepeha, explored local pūrākau and created artwork to retell these stories – particularly that of Panuku and Parekura.
In the legend, Parekura is abducted by the turehu Nihotupu, but leaves a trail of cloak feathers for her husband, Panuku, who tracks Nihotupu to a cave, defeats him and rescues her. This story gave rise to the names of the Opanuku and Parekura streams in West Auckland, acting as a valuable history lesson for students.
These learnings rooted in Te Kawerau ā Maki-tanga extended into literacy through a partnership with author David Riley and Auckland City Council. Guided by iwi, students wrote and illustrated the pūrākau of Panuku and Parekura, a professionally published book infused with the whakapapa of the surrounding Henderson area.
Launched at Matariki 2025 and dedicated to the late kaumātua Papa George, the book was distributed to local libraries, schools and whānau.
“It was a stunning collaboration. It upheld cultural integrity and spread learning across the community,” shares Donna.
The project has since inspired other kura, offering both a treasured story and a model of authentic partnership.
Oaklynn Special School: Embedding pūrākau across the curriculum
At Oaklynn Special School in New Lynn, with 230 students across 13 sites, the Mana Kura programme has taken a distinctive form. Serving learners with the most complex needs – from intellectual and physical to sensory and neurodiverse challenges – the school’s partnership with Te Kawerau ā Maki has been nothing short of transformative.
Principal Louise Doyle, who has led the kura for 18 years, describes the programme as “phenomenal”.
Each term, Oaklynn School is gifted a pūrākau connected to iwi tupuna. With Mana Kura facilitators, teachers unpack the story and adapt it into accessible, multi-sensory learning across science, arts, literacy and expressive performance.
“When we learned about Hoturoa, captain of the Tainui waka, our younger students built boats and sang waiata, while older students studied floating and sinking,” says Louise.
“The pūrākau became a powerful vehicle for engagement across the wide range of learners we support, aged five to 21.”
The expressive arts – drama, dance, drumming – have been central to helping students connect with the stories, while iwi guidance ensured cultural authenticity.
The Mana Kura programme also supported Oaklynn School through the challenge of creating a school pepeha that reflected both iwi connections and the identity of its many sites.
For Louise, one of the biggest changes has been staff confidence.
“Over five years ago, many teachers admitted they could ‘do better’ in cultural competency. Now, they can give real examples of practice. That is a huge shift.”
The growing demand for authentic partnership
In its four years, the Mana Kura programme has expanded to nearly 80 schools and tertiary institutions, with numbers expected to reach 100 next year. Schools can fund their programmes directly. This means Te Kawerau ā Maki retain ownership of mātauranga and its authentic delivery.
“Schools are desperate for this kind of partnership,” says Aleesha.
“We found that teachers often avoided teaching te ao Māori out of the natural fear of getting it wrong. The Mana Kura programme provides a safe space for them to ask questions, to learn and to pass knowledge on meaningfully.”
The experiences of Kōnini, Henderson North and Oaklynn show that while the journey looks different for each kura, all are enriched through partnership. Whether through performance, publishing or expressive arts, these schools demonstrate what is possible when mana whenua and kura walk together.
Aleesha’s message to other schools is clear: begin the conversation.
“Partnership is not about following a template, it is about listening, co-designing and honouring Te Tiriti o Waitangi through true collaboration. That is how you create change that lasts.”
Matariki 2025 at Henderson North School.
Tāmaki Makaurau Auckland iwi tribe
Kupu | Vocabulary
mana whenua people with authority over ancestral land
Te Kawerau ā Maki
name of the local iwi in West Auckland
Mana Kura name of the iwi-led education programme
pūrākau ancestral story or legend
kaimahi staff member whenua land
te ao Māori the Māori world
tumuaki principal
rangatahi youth whānau family
kaimahi mātauranga education officer
whakawhanaungatanga relationship building pepeha a personal or group identity statement
tamariki children
kura school
ko wai mātou who are we?
Te Kawerau ā Maki-tanga the essence or identity of Te Kawerau ā Maki
whakapapa genealogy or lineage
kaumātua elder
waiata song
waka canoe
tupuna ancestor
Te Tiriti o Waitangi the Treaty of Waitangi
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TE REO MĀORI
Ahuriri schools paving the way to reo Māori revitalisation
A vision to see te reo Māori not just taught, but lived, in the classroom has seen three
Ahuriri kura create space to revitalise te reo Māori within their communities. Already, the classes are fostering fluency in reo Māori beyond classroom walls, as ākonga flourish.
It all began when Tamatea High School’s previous tumuaki
Robin Fabish, alongside members of the local hapū and marae in Napier, shared a vision for their kura community – full immersion classes for te reo Māori.
The result was the 2023 opening of the first Rumaki reo classes for Year 9 and Year 10 ākonga.
Today, Rumaki reo “is a way to honour Te Tiriti and to help our Māori students flourish in te ao Māori and te ao whānui (the global world)”, says Tamatea High School’s current principal Jesse Te Weehi.
Now, the immersion programme has also been adopted by Tamatea Intermediate and Porritt School. This expansion into earlier year levels is fostering fluency in students’ reo Māori as they advance along their educational journeys.
Tamatea Intermediate School opened their reo rumaki space in 2024. Principal Jo Smith says whānau expressed a
clear desire for their tamariki to have a pathway that allowed them to be “unapologetically Māori”.
That meant being “connected to whakapapa, immersed in tikanga and nurtured in te reo Māori,” she says.
“This was about supporting te reo Māori to not just be taught, but lived, and that identity, belonging and pride were central to learning.”
Porritt School created their own reo rumaki space ‘Kōkiri’, this year. Principal Maaka Papuni says whānau and hapori had requested the space for several years and seeing Tamatea High’s space only strengthened the school’s resolve.
Once Tamatea Intermediate also created their reo rumaki classes, Maaka says the timing became right for the primary school’s plans to move forward. It opened a reo pathway in the community for tamaraki to take their language learning into their education.
Ākonga at Tamatea High School.
“Kōkiri in this instance relates to championing a cause and moving forward, and as an encouragement to all in ‘our waka’ to keep driving us forward,” says Maaka.
“We recognise the courage of our tuakana kura in making the moves that allowed this shift to be supported in our school.”
Not just taught, but lived
Back at Tamatea High, Whaea Brenda Marriner and Matua Parekura Matehe lead the Rumaki reo classes. They began with a roll of about 20 junior school ākonga in 2023. This year, 15 of those students have continued as Year 11s and Year 12s, and a new cohort of 15 has joined the junior Rumaki reo programme.
Rumaki reo is taught in an open-plan classroom, called Rua Tē Pāia, with collaborative teaching and breakout spaces. Brenda says the name was gifted to the kura by Tipene Cottrell, mana whenua from one of their local marae and hapū. It comes from a waiata composed in the early 1820s.
“Loosely translated, it’s the home so often spoken about by the ancestors. Te Whanga is the storehouse that never closes. A meal in the morning, meals throughout the day, a meal in the evening,” she says.
“And Tipene aligned that with kai being reo. So reo in the morning, day and evening.”
In the classroom space, one side is dedicated to full immersion, where all subjects are taught in reo Māori. The other space is reo rua, where te reo Māori and te ao haka are taught as subjects to students who may or may not be in the rumaki.
Ākonga are taking their learnings outside of the classroom to their whānau, helping family on their own te reo journeys, says Brenda.
“They feel a responsibility not just for themselves but for their whānau, their iwi, their hapū and their hapori,” she explains.
Jo says rumaki reo spaces reconnect tamariki to whenua, iwi, hapū and local pūrākau. “It’s strengthening reo Māori in homes as well as in the kura,” she says.
“This signals to the whole community that the kura is genuinely committed to biculturalism and giving practical effect to Te Tiriti o Waitangi.”
A measure of success
Tamatea High has so far measured the success of the Rumaki reo programmes through ākonga voice, using a form of pūrākau methodology. Students record their own narratives to unpack their perceptions on what it means to be Māori.
“Some of our rangatahi and their whānau may have language anxiety, language trauma and intergenerational trauma, which creates many barriers to their learning journey,” says Brenda. “But this is all part of their kōrero, where they’re learning and unpacking this.”
At the primary level, Maaka says the first set of mid-year reports for the 28 reo rumaki students indicate progress in te reo matatini (reo structured literacy), pāngarau (maths), pānui (reading), and tuhituhi (writing).
“But of equal importance is capturing ‘He kōrero mō te tamaiti’, the ākonga voice we also capture and share, and ‘Ko ngā tikanga o Kōkiri’,” says Maaka.
“Our tamariki are empowered by leaning into their whakapapa, using their reo, adhering to tikanga, and standing proudly as Māori.”
Jesse adds that the voice of whānau is another important measure of the programme’s success. He recently spoke with a Rumaki reo student’s parent who shared that, by the school valuing and respecting their child’s reo aspirations, the whole family felt like they belonged in the kura community: manaaki.
“We’re getting the voice back that Rumaki reo is supporting students to not just grow academically but holistically,” he says.
An educational movement
Rumaki reo ākonga are seeking to understand their history, and to normalise Māori language and culture within their daily lives.
“This was about ensuring te reo Māori was not just taught, but lived, and that identity, belonging and pride were central to learning.”
“The classes support the students’ growth, including encouraging them to stay at school and feel like they belong to kura,” says Jesse.
In the 1960s, the Hunn Report identified that the loss of te reo Māori was a major factor in Māori underachievement in mainstream schools and left Māori children disadvantaged.
“It is our job as educators to make sure we elevate the mana and status of our indigenous language in mainstream kura,” says Maaka.
Tamatea Intermediate’s Rumaki reo teacher Ahi Ataria explains it has been essential to have the whole school on board with re-igniting passion for learning te reo Māori.
Reo Māori has been embraced in all class learning spaces, and the whole school takes part in cultural practices like pōwhiri, karakia and waiata.
“Our wider learning community had a clear mandate from our whānau to provide pathways to reo Māori language acquisition for our tamariki. What better way than open up reo rua and reo rumaki pathways in our kura?”
Ākonga paving the way
Brenda says Rumaki reo continues to evolve and listening to the student and whānau voice is incredibly important. At Tamatea Intermediate, Jo says regular hui and feedback sessions are held where whānau help shape curriculum priorities and ākonga share reflections on their growth and future aspirations.
From the beginning of the programme at Tamatea High, ākonga have recorded interviews with themselves or each other. Each year they develop a kōrero linking to historical intergenerational loss, language revitalisation, and kaupapa
about themselves and their whānau, hapū and iwi.
Brenda recalls a Year 12 student who first joined Rumaki reo as a Year 10 in 2023. She could only speak limited reo and was very shy.
“She told us she never thought she’d one day be able to stand up and speak in front of a class in reo Māori, but now she is doing just that.”
Another Year 10 ākonga joined in the last term. “I felt out of place and embarrassed for lacking the reo,” the student says. “But despite this, I was still accepted and included. I began to want to learn about my culture and had fun doing kapa haka.”
Through their participation in Rumaki classes, another student was inspired to retrace whakapapa for her whānau back to Te Hāpuku.
“This was something the whānau had never been able to access before, and it was really powerful for them,” says Brenda. The student’s older brother soon joined the Rumaki space too.
At Tamatea Intermediate, demand for the space has grown so quickly that an additional Rumaki reo class opened this year.
“Engagement has been very positive. The tamariki are thriving, whānau are actively involved,” says Jo.
One ākonga shares that Rumaki reo is the “best class” they had ever attended. Another says Rumaki reo is a safe space for them, while a third student says, “we are more like whānau than individual classmates”.
“These tamariki are paving the way for the many tamariki to come,” says Jo. “Many tamariki report greater self-belief and confidence, alongside a passion for learning that feels meaningful and relevant.”
Kupu | Vocabulary
Rumaki reo
Reo rua
Full immersion Māori language education
Bilingual education (Māori and English)
Hapū Sub-tribe
Hapori Community
Manaaki Hospitality, care, support
Pōwhiri
Welcoming ceremony
Tuakana Older sibling or mentor
Ko ngā tikanga o Kōkiri
He kōrero mō te tamaiti
The values or principles of the reo rumaki space
A narrative about the child
KAIĀWHINA | TEACHER AIDE
Māori teacher aide ready to empower the next generation
After completing an apprenticeship in youth work, an Oamaru teacher aide has reconnected with her Māori culture and heritage to support rangatahi to succeed in the classroom. Alora Hill shares her inspiring journey from a once-troubled teenager who didn’t do very well at school, to making an impact at Waitaki Girls’ High School.
Waitaki Girls’ High School.
Alora Hill not only thrives in her role as teacher aide but stands tall in her identity, grounded in her culture and brimming with confidence.
Once a teen who left school at 15 without an NCEA qualification, Alora now spends her days back in the classroom helping rangatahi at Waitaki Girls’ High School.
After successfully completing an apprenticeship in youth work through Careerforce, Alora felt ready to reconnect with her whakapapa. This deepened her sense of purpose and meant her impact in the classroom now goes far beyond academic support.
“I’ve developed an interest in Māori achievement and the factors that influence it,” says Alora.
Her own studies highlighted how important it is to feel culturally connected and represented, especially in the learning environment.
“While I’m committed to supporting the success of all students, my studies have sparked a real passion for Māori achievement in particular.”
An advocate in the classroom
Alora works alongside a team of teacher aides and reports to a head of learning. She says this supportive team is essential for a role that can be heavy and challenging, yet rewarding and fulfilling.
“We look out for each other. I’m also fortunate to work alongside some amazing teachers who value my input and professional advice. We often collaborate closely to adapt lesson plans and approaches to best suit the needs of individual students and classes.”
Her passion is to help ākonga with their mental, emotional and spiritual health and wellbeing to give them the best chance to engage and excel in their education.
“As a teacher aide, I work as an advocate for the students, listening to them, making sure they feel heard and are getting the support they need. We work very closely with our students and, because of this, we can often be the first people to pick up on their needs.”
Removing barriers to confidence and resilience
Alora says it’s not unusual for ākonga to come into class distressed or anxious.
“We figure out what they need, calm them down or help teach them some self-soothing techniques, helping them to focus on their work and self-manage in the future. If we notice any learning difficulties, we can pass that information on so the student can receive the best support to achieve academically.”
She helps ākonga stay on task, understand their work, regulate in the classroom, catch up if they have missed lessons, and helps remove any other barriers to their learning.
A big part of that is helping rangatahi feel cared for and ready to learn, says Alora. Many face significant challenges, “and it can be a game-changer for them to know someone believes in their potential”.
With hands-on support and scholarships on offer to cover costs, Careerforce apprenticeship programmes invest in the professional growth of teacher aides. For more information about apprenticeships for teacher aides, contact Careerforce.
Alora Hill.
“I often see students determined to have a negative view of school, and it’s nice when I get to be a part of changing that perspective.”
One of the most rewarding parts of her job is watching ākonga achieve something they once thought was impossible, “and seeing their face light up and be full of pride”.
Alora’s role covers junior and senior classes across subjects including English, maths, science or food technology and even yoga and meditation. She also works with ākonga one-on-one or in small groups, offering more personalised support.
“I support our rangatahi to build their confidence and resilience, which affects them both in and out of the classroom. It’s important to me that the students I work with feel seen, heard, supported and valued. I advocate strongly for them, especially our more at-risk youth.”
Alora has supported rangatahi who once struggled to manage an hour-long class. With time and guidance, they can now sit exams and succeed.
On-the-job learning a perfect fit
The Careerforce Apprenticeship in Youth Work is a 21-month on-the-job programme, designed to enhance teacher aides’ understanding of students and their socio-cultural contexts and help develop practical skills in communication, goalsetting and cultural awareness.
Alora chose the study to extend herself.
“I thought it would be good to see if I could actually do it because I never believed that I could, but I wanted to progress further in life, so this was a good opportunity to test myself.”
With a young family, learning on the job and at her own pace suited her.
“Working while studying fitted in beautifully with my whole life and all my responsibilities. Sometimes I smashed out the work faster than was needed and then I would give myself a break for a bit as life got busy.”
Reconnecting with whakapapa
Alora’s study inspired her to connect with her Māori heritage. “When I started looking at Te Whare Tapa Whā, I realised something was missing in my life. If I hadn’t come across that model in this learning, I wouldn’t have started to reconnect with that side of my culture. It’s had a really big impact on me.”
Alora began to build connections with her estranged whānau “and to focus on the personal growth and healing that came from that journey”.
“There was a module that was all about self-reflection and all about taking care of yourself while you’re taking care of others. I found that was really beneficial. Still to this day, I use those skills inside and outside work.”
New opportunities for growth
Alora often hears from past ākonga and their families who thank her for the time and support she gave them during their school years.
“Many have told me they wouldn’t have stayed in school or achieved what they did without my help. It’s incredibly humbling to know I played such a meaningful role in their
lives and I feel genuinely honoured to be a part of my students’ journeys,” she says.
While she still finds her role as a teacher aide deeply fulfilling, Alora is ready to grow further. With the confidence gained through her apprenticeship and a renewed connection to her Māori heritage, she’s begun to explore new possibilities, particularly the idea of combining a teacher aide role with youth work in schools. It’s a direction she believes could have a powerful impact on students.
“That kind of wraparound support would be amazing,” she says. “It really comes down to what schools value and what’s possible in terms of funding, but I’m hopeful. I know it could make a real difference.”
Alora is now seeking her next study opportunity.
“I feel that when the right one comes along, I’m more confident in my ability to engage with it and succeed.”
“Many of our rangatahi face significant challenges, and it can be a gamechanger for them to know someone believes in their potential.”
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Top and bottom: Alora Hill supporting Waitaki Girls’ High School students.
AKORANGA KOIRI | PHYSICAL EDUCATION
Pūrākau in motion at James Cook School in Marton
In the Rangitīkei district, pūrākau are being shared with ākonga through movement-based learning, strengthening their connection to place and identity. This active storytelling partnership between school and iwi has also given greater purpose to the use of te reo Māori in the classroom.
At Tini Waitara Marae, nestled along the banks of the serene Turakina River, kaiako from James Cook School in Marton chuckle together as they navigate the art of poi toa making. Back in the classroom, ākonga will use the poi toa in a game designed to embrace mātauranga Māori and keep their bodies moving.
This initiative is part of a kaupapa supported by the Healthy Active Learning team at Sport Whanganui. Kaiako work with iwi to learn pūrākau that reflect the local Māori culture and environment. The goal is to then teach these pūrākau to ākonga by weaving them into physical activity and games, creating rich, quality learning experiences grounded in te ao Māori, across the school community.
Connecting ākonga to learning and culture through poi and place
Recently, kaiako learned the story of Haunui a Nanaia and the origins of river names across Rangitīkei. These stories will be shared with ākonga through movementbased learning, strengthening their connection to place and identity.
Kaiako Kelly Pompey says the approach supports ākonga to connect with the area and their school, fostering a sense of connection and belonging.
Ryan and Lui bringing their learning to life through poi toa.
Photo: Leighsa Fairburn.
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Sport NZ’s Active Bodies, Active Minds report shows te ao Māori games and activities offer cultural connection, belonging and dynamic ways for tamariki to learn. Photo: Leighsa Fairburn.
“They know these places, but they don’t always know the background story pertaining to our rohe,” she says.
Tumuaki Matthew Bell says the professional development has added to his kete of knowledge and given greater purpose to the use of te reo Māori in the classroom.
The results are clear. Students are more engaged in learning, more active, more connected and normalising te ao Māori in the curriculum.
“These are not just stories – there are truths behind them, which has more of an impact on the students when they are learning about it,” he says.
Strengthening te ao Māori
Ākonga Ace said he likes learning Māori games with his friends.
“Ringa tahi is my favourite kēmu. I exercise my fingers and my brain. I like to challenge Whaea Delanie, but she’s gotten better. I need to keep practising,” he says. Classmate Payton says it’s not just about learning a fun game, but learning about te ao Māori.
“I like how I get to play games that I’ve never played before and learn about pūrākau. It doesn’t feel like learning, it just feels like I’m playing! Learning more Māori is good whether you’re Māori or not.”
This approach supports evidence in Sport NZ’s Active Bodies, Active Minds report, which shows that games and activities grounded in te ao Māori offer opportunities for cultural connection, belonging and dynamic ways for particularly tamariki Māori, to learn.
The initiative has also strengthened the school’s relationship with local iwi through Te Rūnanga o Ngā Wairiki Ngāti Apa.
“It’s massively important because a lot of the knowledge that is out there, you can’t attain it if you don’t have a relationship with iwi,” says Matthew.
The Rūnanga chief executive Grant Huwyler says schools are long-term players in the community and bringing pūrākau to life is good for everyone.
“We are a small iwi in a largely rural district, so we are able to get to know people through some of these initiatives with the schools. We are getting to know teachers and students,” he says.
“The hua for us is getting out there and getting known in our community as our Rūnanga grows. Sharing our stories with the community is a way of doing this,” he says.
“It’s that whole process of rauoratanga, bringing our stories back for our people and our community, to create an environment where our identity can thrive and contribute to our community.”
Ākonga use poi toa in a game designed to embrace mātauranga Māori while being active. Photo: Leighsa Fairburn.
Whaea Kelly of James Cook School playing ringa tahi. Photo: Leighsa Fairburn.
KŌHANGA REO
Te Whakaruruhau Kōhanga Reo leads with heart and expertise
For over four decades, Te Whakaruruhau Kōhanga Reo has stood as a beacon of light in Te Tairāwhiti, nurturing generations of tamariki and whānau through te reo Māori, tikanga and a deep commitment to inclusive education.
Te Whakaruruhau Kōhanga Reo, nestled in the heart of Kaiti, Gisborne, holds the distinction of being the oldest kōhanga reo still in operation. Established in 1982 and officially opened in 1983, it was born from the vision of kaumātua determined to revitalise te reo me ōnā tikanga within their hapū and iwi.
The kōhanga has an average of 33 tamariki on their roll at any one time, and at least 25 percent have additional and high needs.
The name Te Whakaruruhau was gifted by kuia of the time and means “shelter”. It’s a name that continues to reflect the role of the kōhanga as a haven for whānau.
Over the years, it has become a place where tamariki and whānau are seen, heard and uplifted. Despite the challenges of operating in a low socio-economic area marked by systemic inequities, Te Whakaruruhau has remained a source of strength and pride.
Kaiako Abby Ogilvy with tamariki.
“Time and time again it has provided a shelter and haven for whānau within our hāpori when needed,” says kaiako and SENCo Braidie Keelan. “Te Whakaruruhau Kōhanga Reo is viewed as a beacon of light within the community. A place where whānau are seen and heard.”
Now, 40 years on, the kōhanga is looking to the future, asking how it can continue to empower its whānau, hāpori, hapū and iwi. With a foundation built by rangatira and sustained by generations of dedicated kaimahi, Te Whakaruruhau is well-positioned to lead the way.
Training for transformation
In recent years, Te Whakaruruhau has prioritised professional development to better support tamariki with diverse needs. The kaupapa is clear: every tamaiti who walks through the doors is to be embraced fully in identity, language, and wellbeing.
Te kōhanga also considers every kaimahi on the floor with tamariki a ‘kaiako’, even if employed as a casual kaiāwhina.
“Upskilling and training allows us to respond to the diverse needs of tamariki with high health needs, in ways that are safe, inclusive and empowering,” says Braidie.
“The heart of this mahi is manaakitanga and whanaungatanga … providing the very best care and education through both mātauranga Māori and specialist knowledge.”
This shift was prompted by a recognised gap in capability. While the commitment to reo Māori and tikanga Māori was unwavering, kaimahi wanted more tools to respond to complex needs.
“Whānau were also seeking assurance that their tamariki with higher needs would be safe, understood and supported,” adds Braidie.
Training has included first aid refreshers tailored to complex medical needs, postgraduate study in inclusive education, workshops on autism and sensory needs, and trauma-informed practice. A dedicated role was created to coordinate this mahi, ensuring that both collective and individual learning needs are met.
“It has helped us to see our mahi not as ‘managing needs’ but as creating environments where tamariki with high needs can thrive, participate fully and lead in their own way.
“We are fortunate that kaupapa kōhanga reo is about whanaungatanga, manaaki tētahi ki tētahi ngā āhuatanga Māori.”
The impact has been immediate. Kaimahi have brought new learning straight into practice, making small but powerful adjustments that enhance tamariki comfort and engagement.
The kōhanga now operates at a level where high-stress situations are managed with calm and confidence.
“We are, however, in a unique position as a role was developed specifically for a training and upskilling coordinator – who happens to be me,” says Braidie.
Braidie adds that much of their success is down to the willingness and commitment of kaiako to ongoing training and this being a huge part of their recruitment process.
“We hope it shows that kōhanga reo and kaupapa Māori approaches can lead the way in inclusive education.”
Kaiako Katarina Irwin with tamariki.
Kaiako Caitlin Campbell with tamariki.
Inclusion grounded in tikanga
Serving tamariki within the kōhanga reo space is seen as a sacred responsibility. “Ko ngā tamariki te pūtaketanga o te kaupapa and to serve them is to serve our tīpuna and our mokopuna yet to come,” says Braidie.
The kōhanga has gained a reputation for supporting tamariki with additional needs while maintaining a high standard of te reo me ōnā tikanga. This reputation is built on a foundation of inclusive design; learning environments and routines are shaped around the strengths and needs of each tamaiti.
Strategies that have proven effective include tikanga such as whakawhanaungatanga, tuakana-teina and waiata, alongside practical tools like visual supports, sensory resources and predictable routines. These approaches foster a strong sense of belonging for all tamariki.
The collective impact has been profound. Kaimahi are more confident and collaborative, whānau are more engaged and tamariki are thriving.
“Whānau have reported that their tamariki are thriving, not just being managed, and are showing growth in both reo and social participation.
“Because we acknowledge their expertise about their own tamariki and mokopuna, they are willing to share, demonstrate and be much more involved within the kōhanga reo.”
Looking ahead
Six years ago, Te Whakaruruhau made a conscious decision to become a kōhanga reo that could cater to diverse needs. This was in response to a lack of support for kaiako in the kōhanga reo movement.
Many tamariki with complex needs were being directed to mainstream settings, often under the assumption that these were better equipped. Te Whakaruruhau challenges that assumption.
“We hope it shows that kōhanga reo and kaupapa Māori approaches can lead the way in inclusive education. By weaving mātauranga Māori with specialist training, kōhanga reo can set an example for the wider sector on how to respond to diversity in ways that uphold mana and identity.”
The next steps include continuing study, expanding training opportunities and building stronger networks with professionals across education, health and social development.
“Currently, the focus is on developing a Māori-led, inclusive education framework that supports tamariki – particularly those with diverse learning or health needs – in transitioning successfully from kōhanga reo to kura kaupapa Māori.”
Support from iwi, Te Kōhanga Reo National Trust and the Ministry of Education will be vital to sustaining this momentum. But above all, continued whānau involvement is key.
“Whānau are the drivers of this kaupapa. This is one of the unique aspects of kōhanga and one of the four guiding Pou: Ma te whanau te whakahaere. ‘Ki te kotahi te kākaho ka whati, ki te kāpuia e kore e whati’.”
Whānau photo from 2025.
Taking nutrition education to the next level: A digital quest for Kiwi classrooms
New Zealand’s tamariki are embarking on an interactive experience like never before. Welcome to Foodtopia, the virtual world at the heart of Food for Thought: Nutrition Quest, a new digital programme designed to make healthy eating education fun, accessible, and effective.
Created by the team behind the long running Food for Thought programme alongside Cognition Evolve, a global leader in learning solutions, this free, curriculum-linked digital tool is transforming the way nutrition is taught in Year 5 and 6 classrooms. For teachers, it means no specialist training and much less planning; just a ready-to-go programme that teaches students through gamification, storytelling, and real-world problem solving.
The move to incorporate digital is a milestone for Food for Thought, which has already delivered nutrition lessons to more than 265,000 Kiwi students since 2007 through its in-person Nutritionist programme. By introducing an online platform, Nutrition Quest removes the barriers of time and location, making nutrition education available to all primary schools.
Mindy Wigzell, Food for Thought Manager, says the new programme was designed with input from teachers and education experts to ensure it meets classroom needs. “Teachers told us they saw a need for more nutrition education and that having high-quality resources would help them to teach nutrition confidently. They needed something easy to use, engaging for students, with content that links to the curriculum. We worked with teachers and students to design a programme that needs minimal prep and delivers maximum impact,” she says.
The result is an immersive, teacher-led programme that supports student agency through self-paced, gamified learning, with content and activities fitting into integrated units across maths, science, literacy and food technology. Tamariki explore animated food group islands, complete supermarket shopping challenges, identify a
rainbow of fruit and vegetables, and calculate sugar content in drinks, while building lifelong skills in critical thinking and decision making.
For teachers, Nutrition Quest responds to the need for engaging health education in the classroom. With credible information from qualified nutrition experts, the platform provides animated videos, interactive activities, printable resources, and teacher guidance, at the click of a button. The programme allows teachers the flexibility to adapt lessons to meet diverse classroom needs and abilities. Whether students are learning online or offline, the mix of digital and printable resources means every classroom can take part.
Food for Thought is delivered in partnership with the Heart Foundation, Justine Munro, Head of Prevention at the Heart Foundation, says the benefits go beyond the classroom: “Food has such a big impact on our health, so we’re really invested in supporting students to develop lifelong skills around food and food literacy. If we can help them make great choices early, the impact on their long-term wellbeing and their heart health, will be profound. This is about reaching more schools and more students.”
Teachers already using the platform are seeing the difference. At Arahoe School in New Lynn, Auckland, Deputy Principal Vanessa Jansz says students are thriving with the new approach: “Using Nutrition Quest is useful for the children because they’re learning through gamification and most of our kids are really engaged when they learn through games. The instructions are easy to understand, the content is colourful and exciting, and the students are sharing what they’ve learned with their peers and families.”
Nutrition Quest is available now, free for all Year 5 and 6 classrooms. Teachers can register in minutes at www.foodforthought.co.nz and gain immediate access to everything they need to get started.
Supported by Foodstuffs, this innovative resource is set to change the way Kiwi kids learn about food, one virtual island at a time.
RESEARCH: TRANSITIONS
A kaupapa Māori approach to transitions from kōhanga to kura
Rhan Tangaere (Rongomaiwahine, Ngāti Kahungunu ki Heretaunga) is a curriculum lead for the Ministry of Education | Te Tāhuhu o te Mātauranga, supporting early learning services across Te Matau a-Maui and Tairāwhiti. Drawing on lived experience, kaupapa Māori theory and ethnography, Rhan’s research offers a powerful framework for kaiako and kaihautū to strengthen culturally grounded transitions and uphold tino rangatiratanga for whānau Māori.
“Iwas born in 1989 amongst te kōhanga reo movement. We were living in Tītahi Bay at the time which connected us to Ngāti Toa. My father died when I was three months old, so my mother, Taraipine Sharrock (nee Randell), decided to move us home to Heretaunga to be with my nanny. My nanny was a part of Te Kōhanga Reo o Mangaroa.
“With my mother having three children under the age of three years old, my nanna Randell said it was time to come home. We were the first of our siblings to go to kōhanga. My mother, with the support of Ngāti Toa school (Tītahi Bay, Porirua) founded Te Kōhanga Reo o Ngāti Toa in a classroom as a part of the kura. This was my introduction into my ao Māori.”
Rhan’s journey has gone full circle. After school, she became a qualified early childhood kaiako and spent 10 years teaching in both private and public settings. Following her teaching she became a lecturer for the Bachelor of Teaching (Early Childhood Education) for four years before taking on the regional curriculum advisor role for Early Learning, Ministry of Education. Her own tamariki are her “why” and her “purpose”.
“I have loved learning and growing alongside my tamariki throughout my teaching years. After 10 years in both private and public settings, I experienced ‘gaps’ for whānau Māori who were wanting their tamariki to transition from early childhood and te kōhanga reo to kura kaupapa.”
Framing the research
Rhan’s rangahau is guided by two key questions:
» What te ao Māori skills support kaiako when transitioning a tamaiti and their whānau from te kōhanga reo to kura kaupapa?
» What support (including resources) could be provided to further enhance te ao Māori skills when transitioning a tamaiti and their whānau?
Her methodology draws on kaupapa Māori theory and ethnography. The whakatauākī “Me mārama ki muri, me mārama ki mua” (Tawhiri, 2015b) guides the whakaaro behind her approach.
It emphasises the importance of understanding the past to inform the future. This approach supports a deeper understanding of the historical context and the partnership between te kōhanga reo and kura kaupapa Māori settings within her iwi.
It also supports the research to be grounded in te ao Māori and affirms the legitimacy of Māori ways of knowing, being and doing.
“Kaupapa Māori rangahau validates and affirms what is central to this research – mātauranga Māori, te reo Māori, and Māoritanga,” says Rhan.
Ethnography is valued for its ability to establish in-depth knowledge and experiences of diverse perspectives from kaiako and whānau. Oral pūrākau within the interview process provided evidence of what te ao Māori skills must be used by kaiako to support a successful transition, she says.
“These two methodologies combined will allow the researcher to operationalise mana motuhake for the participants involved. Being guided by tikanga will actively provide a framework through which Māori can determine their stories, values and beliefs within the study.”
Rhan used semi-structured interviews to gather kōrero, a method that aligns with kaupapa Māori.
and her pēpi
Rhan Tangaere with her husband and children.
Rhan
at his first day at Te Kōhanga Reo o Heretaunga.
Kupu | Vocabulary
Te Matau-a-Māui Hawke’s Bay
Tairāwhiti Gisborne/East Coast
Kaupapa Māori Māori approach or philosophy
Kōhanga Reo Language nest/Māori-medium early childhood centre
Kura Kaupapa Māori Māori-medium school
Kaihautū Leader
Tamaiti Child (singular form of tamariki)
Rangahau Research
Tikanga customs, protocols
Mātauranga Māori Māori knowledge
Māoritanga Māori culture, way of life
Whakatauākī Proverb or saying
Kōrero Talk, conversation, or narrative
Mana motuhake Autonomy, self-determination
Aroha Love, compassion
Ako Reciprocal teaching and learning
Mokopuna Grandchildren or descendants
Wawata Aspirations
Kairāranga Weaver (used metaphorically for educators)
Whenu Strands (of a woven mat; metaphor for curriculum components)
“In te ao Māori, people are given time to speak and to share their stories. Edwards (2010) describes how interviews can take place after observations – this allows the researcher to explore what lies behind observed behaviours and narrow down broad kōrero to get to the core of the kaupapa.”
A framework for transition
The findings revealed Māori ways of knowing, being and doing for each participant involved. Rhan and her husband, Jorian Tangaere (Pou for wharekura at Te Kura Kaupapa Māori o Te Ara Hou), designed a conceptual framework that reflects the research.
“The outsides of the triangle are represented by the names whānau, kōhanga reo, and kura kaupapa Māori. Whānau are placed at the base of the triangle because, within the research, whānau drew mostly on ways of doing and knowing when transitioning their tamaiti from te kōhanga reo to kura kaupapa. However, whānau cannot transition their tamaiti without support.”
Resources that support whānau include:
» knowing the kura environment
» using te reo Māori within the home
» developing knowledge of tikanga through reciprocal relationships
» facilitating ako in the acquisition of te reo Māori
» promoting tamaiti sense of mana whenua through te reo Māori.
Kura kaupapa kaiako also require resources that include:
» inviting whānau to experience kura tikanga
» encouraging aroha for te reo Māori
» acknowledging kōhanga kaiako and whānau
» fostering tamaiti ways of being
» supporting tamariki knowledge with kura tikanga and resources.
Te kōhanga reo kaiako contribute through:
» mauri tū – whānau valuing the kōhanga environment
» mauri ohooho – an open-door policy for whānau
» mauri tau – the pathway from kōhanga to kura
» a collective vision that kura kaupapa is the correct environment for tamariki Māori.
The placement of the tamaiti in the centre of the triangle reflects the purpose of why te kōhanga reo was established, says Rhan.
Through honouring the aspirations of kaumātua who fought to provide a space to nurture and protect te reo Māori and for all mokopuna to grow, they learn and thrive in an environment that instilled in them te ao Māori values from birth until they transition to kura.
Implications for kaiako and kura
Rhan says her role as regional curriculum advisor (early learning) for the Ministry is a privilege.
Rhan on her nanny's hip at kōhanga as a tamaiti.
“I value the relationships I have built with kaiako within early learning, Te Kōhanga Reo and Puna Reo settings, from Takapau Central Hawke’s Bay right up to Te Tairāwhiti whānui, East Coast.” Rhan’s findings highlight common themes across the kōrero gathered:
» Whānau Māori who are on their journey towards te reo Māori revitalisation.
» Whānau valuing Te Kōhanga Reo as a collaborative learning environment involving the tamaiti, whānau and kaiako.
» Valuing that collective vision that Kura Kaupapa is the correct and appropriate environment for tamariki Māori.
She believes kaiako are the expert kairāranga of Te Whāriki
“The unwoven whenu (strands) resemble the unlimited potential for kaiako to explore new ways of knowing, being and doing in collaboration with a tamaiti and their whānau to continue weaving Te Whāriki.”
Rhan and Jorian’s son, Hunaara, has been in kōhanga since the age of five months. He will be transitioning to kura kaupapa in two years to fulfill the wawata of Rhan’s whānau. Meanwhile Rhan has applied to the University of Canterbury to begin her PhD studies in 2026.
“I have not yet heard the outcome but am hopeful that this research will continue to be recognised.”
Her hopes for the wider education sector are clear.
“This rangahau promotes a sense of whakamana for whānau to ensure tino rangatiratanga is protected, whether whānau have transitioned from te kōhanga reo to kura kaupapa or not – thereby, providing a place for their tamariki to be Māori.”
Tumuaki / Principal U4
Zayed College for Girls is a Year 7 to 13, state integrated, special character Muslim school with a roll of 200 students. The school prioritises the statement: “Educate a woman, Educate a nation.”
Zayed College for Girls was established in 2001 and is situated in Mangere, Auckland. Although a small school, it has the potential to grow and is well supported by the school’s proprietors’ board. It has a modern environment with good amenities including a heated pool, gymnasium and a spectacular outdoor play area.
This is an exciting opportunity for a visionary Tumuaki/Principal with outstanding interpersonal skills, able to progress the direction of our school. This is a tagged position, and as such, a condition of appointment is that the principal will have a willingness and ability to take part in religious instruction appropriate to the school. Accommodation may be available.
Applications and referees’ reports are due by 4pm, Friday 10 October, 2025. For an application pack or confidential inquiries, contact Saba Gul paprincipal@zayedcollege.school.nz
Rhan and her husband Jorian Tangaere.
Bringing te ao Māori to life through textiles and technology
When the doors open at Massey University’s design school on Monday 15 September, a unique blend of student creativity, cultural expression and interschool collaboration will take centre stage. Kohara2Shine, now in its third year, celebrates senior secondary students’ work in technology while grounding the event firmly in kaupapa Māori.
Miriani, Tuakana-kahui Katene and Stephanie from Spotswood College stand proud with their kākahu.
Year 10 student Paige with her korowai made in Creative Technology class.
For Wellington East Girls’ College teacher and Kohara2Shine lead organiser Nan Walden, the kaupapa of the design exhibition is simple – to create a space for rangatahi to shine.
“For my students to be able to show their stuff off, and have a platform for them to shine, is really important to me,” she says.
Kohara2Shine is for senior students and opens the door to every learning area, says Nan.
“There are competitions in the technology space, but they’re often very narrow and focused just on fashion or digital design.
“We’ve had everything from tensegrity tables to laser cut furniture alongside textiles and fashion outcomes. It’s about creating visibility for students’ mahi that wouldn’t otherwise be seen.”
The exhibition runs for three weeks at Massey’s Wellington campus. “It’s fully open to anyone who would like to come along,” says Nan.
Other participating schools include New Plymouth’s Spotswood College, Wellington Girls’ College, Wellington High School, Tawa College, Scots College, St Matthew’s College, Rathkeale College, Queen Margaret College and Hutt Valley High School.
Building a kaupapa
Coinciding with Te Wiki o te Reo Māori aligns the exhibition perfectly with its kaupapa of celebrating Māori language, culture and creativity.
For participating ākonga, the process is about more than
a polished final product. It becomes the context for their learning throughout the year, tying project-based work directly to achievement standards.
Kohara2Shine deeply weaves te ao Māori into its foundations. Nan is deliberate about this, from the korowai that adorn mannequins to the mihi whakatau that opens the event.
“I will do whatever I can to make sure my students, and students from across Aotearoa, are represented and can show a positive, physical representation of te ao Māori.”
Connection through korowai
This commitment to te ao Māori has sparked powerful partnerships, particularly with Spotswood College in Taranaki.
The school’s textiles kaiako Jessie Brodie first met Nan in Wellington while doing professional development.
There, Nan taught Jessie how to make contemporary kahu huruhuru, knowledge she took back to her classroom.
“I’d already taken my students to the local Puke Ariki Museum to study traditional kahu,” says Jessie.
“When I returned, we started creating them ourselves using modern techniques. It was authentic learning straightaway, something they could connect to.
“Nan encouraged me to bring the students’ work to Kohara2Shine, and this year we’ve built that into our course delivery. The kids know they’re working towards showing their pieces in Wellington, and that motivates them hugely.”
Ten Spotswood ākonga have now completed their own korowai, blending traditional inspiration with contemporary design.
“It’s about creating visibility for students’ mahi that wouldn’t otherwise be seen.”
Kupu | Vocabulary
Korowai Cloak
Kahu huruhuru Feathered cloak
Mihi whakatau
Formal welcome speech
Noho Stay, overnight stay
Darcy and Kaia enjoying the process of their creative technologies project.
Their work will travel to Wellington for the exhibition. There, the students will also stay on noho at Wellington East Girls’ College, joining their hosts in preparing the space and co-leading the mihi whakatau.
For Jessie, the value lies not only in the final product but in the cultural grounding it provides.
“We’re trying to do things differently for our kids to achieve success as Māori, to be strong in their kaupapa.
“We are creating programmes that give Māori tauira the platform to achieve success as Māori. Our approach empowers them to stand proud in their identity and to be confident in who they are. It is a holistic journey of learning, rooted in authentic mātauranga Māori.”
“We are creating programmes that give tauira Māori the platform to achieve success as Māori. Our approach empowers them to stand proud in their identity and to be confident in who they are.”
A collaboration of kapa haka and textiles
Spotswood College’s involvement extends beyond textiles. The school runs a Te Ao Haka programme, where students spend a day each week immersed in kapa haka.
By combining the kapa haka programme with textiles, students designed and wore their own kahu huruhuru for performance, strengthening the connection between creative design and cultural practice.
“We had our Puanga celebration at school, with hangi, kai and kapa haka, and the students wore their cloaks there,” says Jessie.
“Now, with Kohara2Shine, they know they’re going to Pōneke, they get to go to a design school, to Wellington East and they’re super excited.”
A growing whānau of schools
While the Spotswood and Wellington East partnership remains central, Kohara2Shine has blossomed into a wider whānau of schools. Wellington College, Tawa College, Wellington Girls’ College and Wellington High School are among those contributing projects this year.
For Nan, this collaborative spirit is crucial.
“Last year Jessie and I connected through TENZ (Technology and Education New Zealand), and the relationships have just grown from there. It’s about giving teachers the courage and support to embed mātauranga Māori in their technology classrooms.”
Wellington East’s Year 9 Te Ao Māori class.
Jessie is clear the relationship won’t stop here.
“In the future we’d love to host Wellington East here in Taranaki, to welcome them onto our marae and strengthen the connections. With Te Ātiawa links, that would be a really meaningful exchange.”
Bigger than an exhibition
Both kaiako emphasise the kaupapa is bigger than an exhibition. It’s about equity, identity and the future of rangatahi Māori in education.
Spotswood College aims to lift university entrance rates for Māori students by embedding achievement standards in meaningful, culturally grounded contexts.
At Wellington East, it’s about creating visible, positive representations of te ao Māori in the education system.
And for rangatahi themselves the teachers say it’s about pride in their mahi, pride in their identity, and pride in standing shoulder to shoulder with peers from across the motu.
For now, the focus is on preparing for September: korowai being finished, kapa haka items polished, and students from both schools counting down.
The exhibition opens at 4pm on Monday 15 September at Massey University’s design school in Wellington. Entry is free, and the public are warmly invited to experience the students’ mahi.
Wairua and Valencia from Spotswood College.
Spotswood College rangatahi Daniella, Valencia, Wairua, Jericho, Miriani and Stephanie.
SCHOLARSHIPS
Kupe Scholarship recipient shares aspirations for bicultural education
Each year, 30 prestigious Kupe Scholarships are offered to dedicated and high-achieving Māori and Pacific students. The scholarship is designed to attract and support them into the teaching profession. Education Gazette talks to 2025 recipient Kapowairangi Curtis (Ngāti Rongomai, Ngāti Pikiao, Te Arawa) about growing up in a whānau of teachers, a fascination with star gazing and te taiao, and what the scholarship means.
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With a passion for science and mathematics, were you an inquisitive child?
I was a very inquisitive child, a trait that was fostered in me by my family. When I asked why, I was always given the answer or encouraged to find it myself – something I plan to replicate with my students.
What are the benefits and/or challenges you believe come from growing up immersed in te ao Māori, while embracing and excelling in the mainstream education system?
I was educated almost entirely in Māori medium whānau units within larger schools.
The result was a deeply bicultural education that has given me an optimism for a bicultural Aotearoa.
Within the cultural safety and Māori values of the whānau spaces, I had a solid base from which to explore academic spheres. This continued in my university experience, where I decided to do a Bachelor of Arts on top of my Bachelor of Science because there was enough room for te reo Māori and Māori Studies papers in the BSc.
My space within the Māori department and Māori students’ association was crucial for my resilience and wellbeing to pursue a science degree where I was the only Māori student in my major.
Scholarships, visit the Education Workforce website.
You’re a gifted writer, who has won awards for short story telling. Where was this gift nurtured?
When I was little, my mum gave me an exercise book for me to write and draw my feelings – I think this is where my love for writing began. Before long, I had a notebook I carried everywhere to jot down ideas and doodles and short poems. As I grew older, I found writing an excellent way to work through not only my feelings but my ideas and understanding of the world. The short story I won an award for was written after an upsetting racist encounter with a friend, to process my thoughts and feelings about it.
You’re currently studying towards your Diploma in Secondary School Teaching. With very obvious lived experience, when did you realise that you wanted to pursue a career in teaching?
Teaching has always been on my horizon. I come from a family of teachers, including the late Sir Toby Curtis, who was knighted for services to Māori education.
On top of the family proclivity for teaching, I have always found myself a bit of a teacher, helping other students in class and tutoring as I got older.
I have also been deeply motivated by the experiences of my peers who weren’t served so well by the education system. While my experience of the education system was largely successful, I was witness to too many of my friends (especially Māori and Pacific) being undervalued and dismissed by teachers who weren’t interested in understanding them or helping them learn in ways that worked for them.
It is clear that you possess many of the attributes of the great navigator Kupe. With a science degree majoring in astronomy, when did your fascination with star gazing and te taiao begin?
We have been gazing at the stars since we learned to look up, I think. I have certainly been blessed with many a night tramping in high country away from light pollution, and there is no sight quite like a night sky on a clear moonless night.
However, as a young teenager I considered all of that far too far away to be relevant enough to study – we’ve got plenty to learn right here on earth!
But I fell in love with science in high school and took three science subjects in Year 11 including earth and space science. It was an astronomy documentary by Brian Cox about Jupiter’s moons that got me hooked. I became obsessed with Europa and then astronomy, leading me to my time at the University of Canterbury.
“I hope that as a Māori science and mathematics educator, I can show ākonga that te reo Māori and te ao Māori has a place everywhere.”
What does being one of the recipients of the Kupe Scholarship mean to you and what do you hope this will mean for the ākonga privileged enough to be in one of your classrooms?
In the simplest terms, it has meant I have been able to reduce my stress while I’ve been studying this year. Without a scholarship, I would have had to get a part-time job to be able to afford living costs while studying full-time, which would have reduced my capacity to engage fully in my teaching study.
Beyond that, it is an honour to be recognised as a highachieving Māori student teacher, especially in the area of science and mathematics.
I had no Māori or Pacific teachers in my secondary maths and science education and was made to feel that my Māoritanga was not relevant to my scientific study. I hope that as a Māori science and mathematics educator, I can show ākonga that te reo Māori and te ao Māori has a place everywhere, including in science and maths classrooms.
Kupu | Vocabulary
Kupe
Te taiao
Te ao Māori
Whānau
Māoritanga
Ākonga
A legendary Polynesian navigator
The natural world, environment
The Māori worldview
Family
Māori identity, culture, or way of life
Students, learners
PLACE-BASED CURRICULUM
A collaborative approach to curriculum delivery at Avondale Primary
Avondale Primary students in Tāmaki Makaurau have been exploring local history and learning to ask the big questions through the power of names. The redesigned way of learning has proved rich and meaningful, as their principal and teachers drive equitable access to a refreshed curriculum.
Ashleigh Robinson with students Darcy, Isaiah and James proudly standing with their work.
When Avondale Primary ākonga and kaimahi started digging into the names and stories of their school and community, they uncovered unexpected rewards.
“It wasn’t just a normal suburb, it had lots of rich history,” says Darcy; while classmate James explains that the Auckland suburb of Avondale’s original name, Hui Kōrero, referred to what was once a meeting place for iwi.
Using the local Whau River as their road, iwi would gather to connect and trade resources and knowledge, says fellow student Isaiah, who adds that he feels quite lucky to live in a place with a wealth of history.
“I learned that names have lots of power in the meaning of them,” he says.
Avondale Primary’s schoolwide inquiry “what’s in a name” also surfaced far more than just facts for teacher and syndicate leader Ashleigh Robinson.
“What moved me most was the reaction of the children when they learned the name Hui Kōrero and its connection to local history,” says Ashleigh.
“Many students expressed confusion and sadness about why such a meaningful name was replaced. Their empathy, curiosity and sense of injustice really stood out to me.”
For Ashleigh, this socio-political angle aligned with the context of social sciences and showed how a collaborative approach to curriculum delivery was already bringing positive, powerful outcomes.
The power of a name
The new “what’s in a name” ako began in the school holidays, when ākonga were asked to find out how they got their own names.
Isaiah learned his name means ‘the salvation of the Lord’, “and that’s the name of a prophecy”.
James was told his name means “calm and content”, while Darcy found out her great-great grandfather’s second or last name was Darcy – and mum liked the name, too.
Principal James Williams says coming up with the seemingly simple question for the inquiry was “huge”. It had to be a question that was inviting and exciting for all ākonga and, says Ashleigh, the inquiry team worked collaboratively to make sure the kaupapa was accessible and meaningful across all age groups.
“We adapted the content and delivery to suit the learning needs of each cohort while keeping the core theme consistent,” says Ashleigh.
“Our Tūī syndicate (juniors) focused on personal identity and the meanings of their names, exploring these through oral narratives and plenty of storytelling. Older students investigated deeper historical perspectives and local place-based history.”
Ultimately, all students were able to answer the key question, “what’s in a name?” and understand both the importance and the power that names hold, says Ashleigh.
Kupu | Vocabulary
Meeting place (original name of Avondale)
Ako Teaching material
Kete Basket
Kōrerorero Discussion, conversation
Tāmaki Makaurau Auckland
Tākaro Games
Hui Kōrero
Principal James Williams with Ashleigh Robinson and students James, Isaiah and Darcy in front of the completed mural.
Once-in-a-lifetime chance to design change
The ako was the product of a changing curriculum, the catalyst to a fresh approach to teaching and learning at Avondale Primary.
“How often in your teaching career do you get an opportunity to design a curriculum?” says principal James, who has been in education for 23 years. For him, leading such a change is a first.
“Leading a refreshed curriculum was an exciting thing. I thought wait – hold up. There is a real opportunity here to get their knees deep in it.”
He also knew that, as principal, there were many other things that prioritised his time. So, it was imperative he got everyone on board.
Drawing on his own strengths in relational-based things like reciprocity and connection – “I feel like I’ve learned that from my mother” – James knew he wanted to weave
the individual strengths of his staff into the change process.
Through talanoa and kōrerorero, he looked to remove barriers that minimised those strengths.
“When you know you are valued, when you know your leader puts you in a strengths space, you just want to do well.”
Avondale Primary also reached out to other schools “determined to find the good” and share it, says James.
Some schools were guarded, which he understood. Others were very open.
James wanted to be in “excellent research-based spaces with this work, so we can stand on it in front of anyone” in the way the curriculum was finally enacted.
Taking the results of their research, the team looked at how they could weave it into their curriculum along with their strengths.
The mural is displayed at the front of the school grounds, serving as a lasting reminder of Avondale’s identity and original name.
“What did I need to put in place to guide people towards this once in a lifetime opportunity and really embrace it as something wonderful? The whole school approach landed on that,” says James.
“Curriculum never stands still, it’s always evolving and knowing that is the concept and power of collective – in this context, collectively truly discovering, exploring, designing a curriculum.”
The driving force
Underpinning Avondale Primary’s approach is a fundamental belief in equitable access to pedagogy and curriculum.
“It’s complex but it drives us,” says James.
In practice, it looks like “very big picture” thinking on his part, which is taken and broken up into “really manageable, relevant, reliable, robust learning experiences” by his leadership team and, soon, the whole staff.
“I wanted a whole-school discipline, not just this set of random great ideas; I wanted rigour and consistency, and cohesion.”
A move away from ‘silo learning’ to integrating the multiple learning areas and the whole school kept James questioning his approach.
“My constant thinking was always around how am I going to do this? What’s the point? What could be the driving force for me? I have to be careful and clear in myself around those things.
“Student agency starts with the right conditions in the environment so we have to be carefully navigating that.”
Curriculum extraordinaires
At the end of term 1, the ākonga, kaimahi and whānau of Avondale School gathered for their regular community picnic. This time, along with the usual sausage sizzle and tākaro, two proud ākonga from each class stood in front of the crowd and talked about the Hui Kōrero mural and what they’d learned.
“I got to speak in front of the whole community and I felt really brave,” says Isaiah. Classmate James enjoyed seeing how other classes combined and collaborated to make their letters.
“[It was] just this stunning thing where I was observing children being articulate, prepared, clear in their voicing of what they’d learned, the meaning of their responsibility and participation in that learning and in this artefact,” says James.
“That was the kind of stuff that we want – to me it assures our community that we are taking learning seriously and that your child has the ability and is capable in engaging in deep concepts.”
James says the positive feedback from whānau at the school gate the next day spoke volumes. Three ako later, he continues to notice an increasing depth of questioning from ākonga, “from a surface level of ‘what’ to ‘how’.”
Ashleigh, too, has noticed a shift in how the school structures inquiry learning to allow more time for studentled exploration.”
“This inquiry laid a strong foundation for place-based and identity-rich learning. We now plan with the inquiry process in mind, allowing time for student curiosity and community connections to drive the direction.”
As a result, the school will continue to prioritise local history and student voice in future ako, says Ashleigh.
“We are also more focused on finding ways to share learning outcomes with whānau and invite the community in.”
Meanwhile, James appreciates the hard work of his staff, saying they can step back and “celebrate the dedication and the real commitment of being curriculum extraordinaires”.
“My job as a leader is to make sure there are the right conditions for everyone to thrive. I don’t want surviving, I want thriving.”
History brought to life
Avondale Primary teacher Ashleigh Robinson says professional development with mana whenua Te Kawerau ā Maki allowed kaimahi to confidently explore local pūrākau for their inquiry, “what’s in a name”.
Principal James Williams says they wanted “clear, meaningful connection with mana whenua and their concept of naming, and the power of naming”.
Te Kawerau ā Maki gifted stories of their tūpuna says James, in particular Hape, “who is considered to be the naming ancestor”.
Using visuals, stories of tūpuna and local maps, ākonga were introduced to historical thinking by asking guiding questions like “whose stories have been told?” and “whose voices are missing?”
They focused on respectful listening and inquiry, helping students understand that history can be seen differently depending on perspective, says Ashleigh.
The inquiry eventually widened to include local street names, geographical reference points, and then Tāmaki Makaurau and across the motu.
The ako culminated in a mural of Hui Kōrero, designed so every class could contribute a shared, collective outcome. Darcy, James and Isaiah’s class were given the letter R and designed kete to reflect the area’s role as a meeting and trading place.
TEACHER TRAINING
Community-based teacher training programme boosts Far North schools
An iwi-led initiative, delivered in conjunction with the University of Waikato’s Bachelor of Teaching, is beginning to address the shortage of qualified teachers in Northland. Its success could provide similar solutions for communities throughout Aotearoa.
Jay Haydon-Howard, Takawai McMath and Professor Mere Berryman at the inaugural graduation of Te Hiku Initial Teacher Education programme students in Tauranga (2025).
Sometimes the answers to complex problems are right under our noses. Attracting more qualified teachers in the Far North is one example. There, the solution is the local community itself.
That’s why Te Hiku Initial Teacher Education (ITE) programme, which addresses teacher shortages by supporting more Māori and local students into teaching careers, has proved so successful.
The programme supports experienced teacher aides and those with Limited Authority to Teach (LAT) into teaching careers, while they continue to work and live in their own schools and communities.
Resource for the programme’s development was provided by Te Hurihanganui (2020 to 2023), a Ministry of Education initiative focused on tackling inequities and racism in education. Far North iwi Ngāi Takoto, with support from Te Rarawa and school leaders in the region, conceptualised the solution.
The programme combines marae-based wānanga in Te Hiku. It is facilitated by University of Waikato staff Professor Mere Berryman (Ngāi Tūhoe, Ngāti Awa, Ngāti Whare), Jay HaydonHoward and Margaret Egan.
The programme launched in 2023. Today the University of Waikato, with the Teaching Council of Aotearoa New Zealand, continues to provide the response. Two papers at each level are taught online by wider University of Waikato staff.
The first cohort of Te Hiku students are already honing their professional skills as teachers in the classrooms of their own communities. The second cohort will graduate at the end of this year.
Te Hurihanganui: The turning point Mere says there is significance between the concept of Te Hurihanganui and the involvement of iwi and school leaders in the inception of the programme.
The name Te Hurihanganui comes from the well-known pūrākau of Ranginui and Papatūānuku being separated by Tāne Mahuta and his brothers.
So deep was the grief of both parents that, as acts of aroha, the sons turned their mother face-down to protect their despair from being fully revealed. This act of turning is known as Te Hurihanganui, the great change or turning point from which humankind evolved into Te Ao Mārama.
Predominantly, but not exclusively, the programme is attracting Māori learners into the tertiary space.
There, they get wraparound support from local iwi and school communities. Ngāi Takoto iwi liaison and pastoral care provider, Mere Henry, believes this unique design and delivery of the programme is the reason for its success.
“The deliberate focus on mana-enhancing learning, kaupapa Māori principles and localised delivery has enabled the Te Hiku ākonga to study close to home, maintain their employment, stay connected to whānau, and become qualified without having to move away,” she says.
Supporting local people into local solutions
Retention of effective teachers is an ongoing concern for remote areas like the Far North.
Many graduate teachers often start their careers in places like Te Hiku, where qualified teachers are needed, so it’s easier to be placed. But after they gain experience, they head off to bigger centres.
Early in the planning stages, Ngāi Takoto made sure this initiative would reach into the regions the five Far North iwi encompass.
Prominent iwi educators John Paitai and Louise Anaru point out that training teachers who are already actively involved and settled in the local community would be a huge advantage not only for ākonga, but for the schools hiring them.
That has proven to be the case – and also advantages people who never thought they would go to university or get a degree.
Melissa Pivac, now in her final year of study, was hesitant about enrolling.
“As an older student living in the Far North, I was initially unsure about studying for a degree, as I felt it may have been beyond my abilities. The thought of having to travel to Auckland or Hamilton to attend university seemed financially and logistically unfeasible.”
Melissa says Te Hiku has had a profound impact on both her personal and professional growth.
“Learning alongside my teaching colleagues in an environment that I resonate with, and receiving guidance from exceptional lecturers, I have grown in confidence. I have built a strong foundation in whanaungatanga, manaakitanga, and kotahitanga – values that I look forward to weaving into my future teaching practice.”
Fellow student Wiremu Diamond Wilson says his experience as a student in Te Hiku has been deeply transformative.
“It has been an absolute privilege to be a part of this. I’ve never in my life learned so much about resilience and tenacity.”
“It has not been an easy journey, but two key factors have kept me grounded and persistent: the exceptional calibre of those delivering the kaupapa, and the unwavering support I have received.”
“The deliberate focus on mana-enhancing learning, kaupapa Māori principles and localised delivery has enabled Te Hiku ākonga … to become qualified without having to move away.”
Wiremu believes the notion of whanaungatanga played a critical role in helping him strengthen his professional pedagogical routines while also encouraging his personal growth.
Of his lecturers and school leaders, he says it is empowering to be challenged and believed in “by someone whose only agenda is to see you rise”.
Mere, who has worked in the education sector since the 1970s, says she has never been involved in anything as powerful as the Te Hiku initiative.
“It has been an absolute privilege to be a part of this. I’ve never in my life learned so much about resilience and tenacity. These student teachers are living proof of that –reaching that turning point and realising their potential when
Te Hiku Initial Teacher Education programme students at Waimanoni Marae (2025).
the odds were stacked against them. There were obstacles that continued to be put in front of them, but they rose to the challenges time and time again. It sounds cliché to say I’m proud, but I am.”
Direction and purpose for the next generation
In April this year, the inaugural graduation for the first cohort from the Te Hiku programme took place in Tauranga. That graduation included Takawai McMath, a 41-year-old father of three, who proudly received his Bachelor of Teaching from the University of Waikato.
Just three years before, Takawai was standing on a muddy construction site in the Far North, thinking about what kind of future he wanted to build.
Takawai credits a rainy day conversation with his best friend for planting the seed of change. His friend took the first leap into teaching and, six months later, returned to the building site to encourage Takawai to do the same.
There was, however, another more personal motivator who catapulted Takawai into schooling and university study. His eldest son, Ngataiawa, had once shared with him that university didn’t feel attainable for Māori.
“That stuck with me. I didn’t want him to believe that. I wanted to show him it was possible.”
With his father role-modelling the tertiary pathway, Ngataiawa did enrol in a business finance degree at the University of Waikato’s Tauranga campus, where he is now in his final year.
Takawai had a clear aspiration for his son.
“I told him, ‘no gap year, get straight into it’. And he did. Having him studying down there helped keep me on track too. I couldn’t drop the ball when he was watching.
“It’s easy for our boys in the Far North to drift. There isn’t always a lot going on, so you have to lead by example… I did this as a dad, and now my son is walking his own path too.”
Now a teacher at Kaitaia College, Takawai is proud of how far he has come and grateful for the support he received along the way.
“My experience studying under my lecturers over the last two years at Waikato University has been the most important learning of my life. This course gave me direction, purpose and belief in myself as a teacher.”
Transforming communities through cultural responsiveness
Micheal (Mike) Moeau and his daughter are both in their final year of the Te Hiku programme.
Mike believes the delivery of the programme in the Far North holds transformative power for communities.
“The Te Hiku teaching team models what it means to be culturally responsive and inclusive educators. They encourage a learning culture where all ākonga are supported to succeed academically, socially and culturally,” he says.
Mere says it wasn’t just a coincidence that the programme was rolled out first at the top of the North Island – Te Hiku o
Te Ika (the tail of the fish).
She had been told by iwi many times that the fish (Te ika nui a Māui) can’t move without the tail moving first.
Without knowing it at the time, implementation of the programme was going to benefit more than just the schools and students in the Far North.
Ultimately the main objective was to develop a model that was transportable, Mere says.
She says there has already been interest shown in other remote places like Taumarunui and Wairoa which are facing similar teacher shortage dilemmas.
Her hope is for more opportunities to deliver locally based, culturally responsive teaching degrees that see teachers trained in their home communities and then stay in those communities to teach.
Kupu | Vocabulary
Te Hiku
The tail (refers to Te Hiku o Te Ika, the Far North region)
