title: Te Tāhū o Ranginui: Whakatūria te Whare Kōkōrangi

authors: Tuahine, Hōhepa

subjects: Whānau Mārama

abstract: I ngā rā o tuawhakarere he matatau te Māori ki ngā nekeneke o te Whānau Mārama. Ko ngā mātauranga katoa e whai take ana ki te Whānau Mārama i pupuritia e ngā iwi. I whai take tēnei mātauranga i roto i ngā mahi katoa. Ko te onoono me te hauhake huawhenua, ko te hī ika, ko te takahi haere i te whenua, ko te pakanga, ko ngā tikanga ōkawa. Ka tohu hoki i ngā peka o te tau, me ngā mahi o ia rā. Ko ngā nekeneke o te Whānau Mārama ngā kaitohu, ngā kaiārahi i ngā waka o tāukiuki. Mā te āta mātai i ngā whetū, ka whakatere i te mata whānui o Tangaroa. Otirā, ka nōhia ngā moutere o te Moana-nui-a-Kiwa. I whakaakoria motuhaketia tēnei mātauranga i roto i ngā whare wānanga e kīa rā, ko te whare kōkōrangi.
He whare kōkōrangi, ā, he tohunga kōkōrangi ō ngā iwi katoa, kāore he mātauranga i tua atu i taua whare me ōna tohunga. Engari, nō te taenga mai o te Pākehā i ngā tau whakamutunga o te rau tau tekau mā waru ka raupatuhia te whenua, ka motu ai te here ki ngā tūrangawaewae. Ka mimiti haere tēnei mātauranga. Tae rawa ake ki ngā tau o te 1900, i noho mū ngā whare kōkōrangi o te Māori me te mea nei i kapia te tatau e kore e huaki anō. Heoi, tērā ētahi kairangahau Māori e nanao atu ana kia kumea taua tatau nā e huaki anō ai te whare kōkōrangi, e hahūtia anō ai ōna mātauranga katoa, kei noho mōteatea haere ake nei. E koke ana ētahi rangahau o mohoa nei kia kohikohi i ngā mātauranga Whānau Mārama o te Māori kia whakahaumanutia, kia whakaorangia tēnei āhuatanga o te Māori.
He tuhinga tēnei ka tākoha atu ki taua kohikohinga, ā, ko tōna matū he wetewete i ngā kura huna kei ngā mātauranga Māori ā-waha. Mā te tātari whakataukī, waiata me te karakia, ka kitea mēnā kei ēnei taonga o te Māori te oranga tonutanga o te Whānau Mārama. Otirā, ka kitea mēnā e taea tēnei whare te whakatū ki te ao hurihuri nei kia huaki anō ai te tatau hei kuhutanga ake mā te Māori.

Traditionally Māori maintained extensive knowledge of the night sky, and made detailed observations of the sun, the moon, the planets, the stars and the movements of the various celestial bodies. This knowledge influenced all aspects of traditional Māori life including planting and harvesting, fishing, travel, warfare, ceremony and seasonal and daily activity. It was their understanding of the night sky that enabled the ancestors of the Māori to traverse the largest expanse of ocean in the world to settle the islands of the Pacific. Māori astronomical knowledge was taught within the whare kōkōrangi, institutions specifically established for the purpose of astronomy and its related fields.
All tribal groups had their own whare kōkōrangi under the instruction of astronomical experts, and these institutions were seen as the pinnacle of Māori learning. However with the arrival of European settlers in the late eighteenth century and the negative impacts of colonisation, Māori astronomical knowledge began to erode. By the 1900s the whare kōkōrangi were no longer in use and this crucial part of Māori society seemed to have been lost to time. Yet, rather than lamenting the loss of this knowledge base, a number of Māori researchers are beginning to explore the field with the long-term vision of re-establishing the whare kōkōrangi.
Currently there is significant research being undertaken that is searching for the remaining fragments of Māori astronomical knowledge in an attempt to re- discover and revitalise this field. This thesis is part of this new movement and in particular seeks to understand how Māori knowledge is imbedded and encoded within the Māori language. By analysing a number of traditional Māori proverbs, songs and incantations, this thesis argues that much of the record of Māori astronomy can be reconfigured and re-established. Furthermore, the whare kōkōrangi can once again be central in the knowledge base and in the lives of all Māori.

text: Te Tāhū o Ranginui: Whakatūria te Whare Kōkōrangi I ngā rā o tuawhakarere he matatau te Māori ki ngā nekeneke o te Whānau Mārama. Ko ngā mātauranga katoa e whai take ana ki te Whānau Mārama i pupuritia e ngā iwi. I whai take tēnei mātauranga i roto i ngā mahi katoa. Ko te onoono me te hauhake huawhenua, ko te hī ika, ko te takahi haere i te whenua, ko te pakanga, ko ngā tikanga ōkawa. Ka tohu hoki i ngā peka o te tau, me ngā mahi o ia rā. Ko ngā nekeneke o te Whānau Mārama ngā kaitohu, ngā kaiārahi i ngā waka o tāukiuki. Mā te āta mātai i ngā whetū, ka whakatere i te mata whānui o Tangaroa. Otirā, ka nōhia ngā moutere o te Moana-nui-a-Kiwa. I whakaakoria motuhaketia tēnei mātauranga i roto i ngā whare wānanga e kīa rā, ko te whare kōkōrangi.
He whare kōkōrangi, ā, he tohunga kōkōrangi ō ngā iwi katoa, kāore he mātauranga i tua atu i taua whare me ōna tohunga. Engari, nō te taenga mai o te Pākehā i ngā tau whakamutunga o te rau tau tekau mā waru ka raupatuhia te whenua, ka motu ai te here ki ngā tūrangawaewae. Ka mimiti haere tēnei mātauranga. Tae rawa ake ki ngā tau o te 1900, i noho mū ngā whare kōkōrangi o te Māori me te mea nei i kapia te tatau e kore e huaki anō. Heoi, tērā ētahi kairangahau Māori e nanao atu ana kia kumea taua tatau nā e huaki anō ai te whare kōkōrangi, e hahūtia anō ai ōna mātauranga katoa, kei noho mōteatea haere ake nei. E koke ana ētahi rangahau o mohoa nei kia kohikohi i ngā mātauranga Whānau Mārama o te Māori kia whakahaumanutia, kia whakaorangia tēnei āhuatanga o te Māori.
He tuhinga tēnei ka tākoha atu ki taua kohikohinga, ā, ko tōna matū he wetewete i ngā kura huna kei ngā mātauranga Māori ā-waha. Mā te tātari whakataukī, waiata me te karakia, ka kitea mēnā kei ēnei taonga o te Māori te oranga tonutanga o te Whānau Mārama. Otirā, ka kitea mēnā e taea tēnei whare te whakatū ki te ao hurihuri nei kia huaki anō ai te tatau hei kuhutanga ake mā te Māori.

Traditionally Māori maintained extensive knowledge of the night sky, and made detailed observations of the sun, the moon, the planets, the stars and the movements of the various celestial bodies. This knowledge influenced all aspects of traditional Māori life including planting and harvesting, fishing, travel, warfare, ceremony and seasonal and daily activity. It was their understanding of the night sky that enabled the ancestors of the Māori to traverse the largest expanse of ocean in the world to settle the islands of the Pacific. Māori astronomical knowledge was taught within the whare kōkōrangi, institutions specifically established for the purpose of astronomy and its related fields.
All tribal groups had their own whare kōkōrangi under the instruction of astronomical experts, and these institutions were seen as the pinnacle of Māori learning. However with the arrival of European settlers in the late eighteenth century and the negative impacts of colonisation, Māori astronomical knowledge began to erode. By the 1900s the whare kōkōrangi were no longer in use and this crucial part of Māori society seemed to have been lost to time. Yet, rather than lamenting the loss of this knowledge base, a number of Māori researchers are beginning to explore the field with the long-term vision of re-establishing the whare kōkōrangi.
Currently there is significant research being undertaken that is searching for the remaining fragments of Māori astronomical knowledge in an attempt to re- discover and revitalise this field. This thesis is part of this new movement and in particular seeks to understand how Māori knowledge is imbedded and encoded within the Māori language. By analysing a number of traditional Māori proverbs, songs and incantations, this thesis argues that much of the record of Māori astronomy can be reconfigured and re-established. Furthermore, the whare kōkōrangi can once again be central in the knowledge base and in the lives of all Māori.

year: 2015

title: Lessons from children in Māori medium for teachers: Encouraging greater efficiency when learning to multiply.

authors: Hāwera, Ngārewa

subjects: children

abstract: This research explores the responses of 44 Year 7-8 students from four Māori medium schools who were asked to solve a multiplication word problem. The findings show that there was a range of mental strategies displayed by the children, 29 of whom were able to solve the problem. However, data also indicates that 15 children were not able to either access the problem or utilise an appropriate strategy to solve it. This paper discusses the strategies shared by all of these children and suggests avenues to further support learners to become multiplicative thinkers.

text: Lessons from children in Māori medium for teachers: Encouraging greater efficiency when learning to multiply. This research explores the responses of 44 Year 7-8 students from four Māori medium schools who were asked to solve a multiplication word problem. The findings show that there was a range of mental strategies displayed by the children, 29 of whom were able to solve the problem. However, data also indicates that 15 children were not able to either access the problem or utilise an appropriate strategy to solve it. This paper discusses the strategies shared by all of these children and suggests avenues to further support learners to become multiplicative thinkers.

year: 2012

title: Developing a motor analogy to teach children how to tackle safely in rugby union

authors: Povey, Kayla

subjects: motor learning

abstract: Implicit motor learning strategies have been shown to have benefits when learning a new skill, because they encourage users to accumulate little to no declarative knowledge about the motor task. The aim of this thesis was to investigate whether a specific implicit motor learning approach, learning by analogy, could help children perform safer rugby tackles and potentially reduce the risk of concussions.  
Chapter One is a review of current literature and discusses concussions, concussions in rugby, various implicit motor learning theories, and current research.
 Chapter Two represents the process in which focus groups were held with small groups of people who all had varying experience of rugby tackling. The focus groups were designed to supply us with knowledge, common ideas and themes, and the fundamentals of a safe rugby tackling, to then help us develop an analogy or analogies that encompassed most of what defines a safe rugby tackle. The first challenge was to identify the important fundamentals in a rugby tackle. From the focus group, the fundamentals commonly mentioned were ‘same foot same shoulder’, ‘eyes focused upward’, ‘head to the side’, ‘cheek to cheek’, and ‘strong wrap’. Animals were a common theme mentioned among all groups, highlighting the importance of the use of animals when developing analogies for children. Based on this information, we were able to come up with two analogies “tackle like a raging bull” (analogy 1) and “tackle like an angry bear hugging a pillow” (analogy 2).
Chapter Three details a pilot study that was conducted on 11-year-old rugby playing children. The pilot study was designed to test the two analogies that were developed in Chapter Two. All participants underwent two consecutive trials in a baseline control condition without receiving any instructions. Subsequently, half of the participants engaged in two trials using analogy 1, while the other group conducted two trials using analogy 2. The groups then swapped and completed the remaining analogy condition. 
The baseline control condition had the highest score across most of the tackling fundamentals, albeit not significantly different from either analogy 1 or analogy 2. Analogy 2 closely mirrored the control condition in most aspects. Notably, the 'dip' (cheek to cheek) aspect in analogy 2 scored marginally lower than the control, while 'same foot same shoulder' obtained a diminished score. However, analogy 2 exhibited superior performance in the wrapping technique, displaying similarities in other aspects as well. Conversely, the 'same foot same shoulder' fundamental received relatively low scores across all conditions.
This informs us that more research is required to obtain conclusive data, with a larger participant group, stronger analysis methods, addressing the impracticality of specific fundamentals when tackling a bag versus a human, and developing analogy 2 “tackle like an angry bear hugging a pillow” further to include the aspects it scored low on.

text: Developing a motor analogy to teach children how to tackle safely in rugby union Implicit motor learning strategies have been shown to have benefits when learning a new skill, because they encourage users to accumulate little to no declarative knowledge about the motor task. The aim of this thesis was to investigate whether a specific implicit motor learning approach, learning by analogy, could help children perform safer rugby tackles and potentially reduce the risk of concussions.  
Chapter One is a review of current literature and discusses concussions, concussions in rugby, various implicit motor learning theories, and current research.
 Chapter Two represents the process in which focus groups were held with small groups of people who all had varying experience of rugby tackling. The focus groups were designed to supply us with knowledge, common ideas and themes, and the fundamentals of a safe rugby tackling, to then help us develop an analogy or analogies that encompassed most of what defines a safe rugby tackle. The first challenge was to identify the important fundamentals in a rugby tackle. From the focus group, the fundamentals commonly mentioned were ‘same foot same shoulder’, ‘eyes focused upward’, ‘head to the side’, ‘cheek to cheek’, and ‘strong wrap’. Animals were a common theme mentioned among all groups, highlighting the importance of the use of animals when developing analogies for children. Based on this information, we were able to come up with two analogies “tackle like a raging bull” (analogy 1) and “tackle like an angry bear hugging a pillow” (analogy 2).
Chapter Three details a pilot study that was conducted on 11-year-old rugby playing children. The pilot study was designed to test the two analogies that were developed in Chapter Two. All participants underwent two consecutive trials in a baseline control condition without receiving any instructions. Subsequently, half of the participants engaged in two trials using analogy 1, while the other group conducted two trials using analogy 2. The groups then swapped and completed the remaining analogy condition. 
The baseline control condition had the highest score across most of the tackling fundamentals, albeit not significantly different from either analogy 1 or analogy 2. Analogy 2 closely mirrored the control condition in most aspects. Notably, the 'dip' (cheek to cheek) aspect in analogy 2 scored marginally lower than the control, while 'same foot same shoulder' obtained a diminished score. However, analogy 2 exhibited superior performance in the wrapping technique, displaying similarities in other aspects as well. Conversely, the 'same foot same shoulder' fundamental received relatively low scores across all conditions.
This informs us that more research is required to obtain conclusive data, with a larger participant group, stronger analysis methods, addressing the impracticality of specific fundamentals when tackling a bag versus a human, and developing analogy 2 “tackle like an angry bear hugging a pillow” further to include the aspects it scored low on.

year: 2023