title: Tā Pikitia Hei Āwhina Kōrero  Collaborative Drawing and Storying

authors: Kururangi, Aorere Helen Mary

subjects: collaborative drawing and storying

abstract: Creating a Māori medium context for beginning learners of te reo Māori to converse in genuine dialogue, was a real challenge for our mainstream bilingual unit. This study involved six Year 3-5 primary school students working in two groups of three. The bilingual unit is in a contributing school in an urban setting.

The teacher, a second language learner herself, found students seldom initiated any spontaneous Māori dialogue and tended to respond only to questions or formal teacher initiated direction. So the project sought to develop and explore the approach Tā Pikitia hei āwhina kōrero or Collaborative Drawing and Storying, to improve Children's Oral Language Acquisition in Māori, using a socially responsive approach (Glynn, Wearmouth,  Berryman, 2006)
 
This method encouraged students to initiate, respond and share their own learning in a social and interactive community of learners. The method also allowed students the freedom to generate conversations about their own interests, ideas and background experiences without teacher intervention or direction. The only requirement was me kōrero Māori i nga wā katoa (speak Māori all the time). A collaborative picture was created as each group of students quickly illustrated their ideas on a large piece of paper.

 Each student was pre tested and post tested using the Aromatawai Reo A Waha  - Kia Tere Tonu  (Berryman  Langdon, 2001).This test assessed each student's Māori vocabulary knowledge and their ability to speak spontaneously about a familiar item. The daily conversations created by each student group involved Tā Pikitia hei āwhina  kōrero was recorded on tape, then transcribed verbatim each day to assess changes over time. 

 Student ownership of the learning and their positive participation resulted in improved language outcomes. At the end of the ten week period there were encouraging gains in the post test, Aromatawai Reo A Waha - Kīanga or spontaneous phrases students were able to generate. Furthermore an improved ability to focus on an oral task, and improved engagement by the students were unexpected positive outcomes of this easy to implement activity.

text: Tā Pikitia Hei Āwhina Kōrero  Collaborative Drawing and Storying Creating a Māori medium context for beginning learners of te reo Māori to converse in genuine dialogue, was a real challenge for our mainstream bilingual unit. This study involved six Year 3-5 primary school students working in two groups of three. The bilingual unit is in a contributing school in an urban setting.

The teacher, a second language learner herself, found students seldom initiated any spontaneous Māori dialogue and tended to respond only to questions or formal teacher initiated direction. So the project sought to develop and explore the approach Tā Pikitia hei āwhina kōrero or Collaborative Drawing and Storying, to improve Children's Oral Language Acquisition in Māori, using a socially responsive approach (Glynn, Wearmouth,  Berryman, 2006)
 
This method encouraged students to initiate, respond and share their own learning in a social and interactive community of learners. The method also allowed students the freedom to generate conversations about their own interests, ideas and background experiences without teacher intervention or direction. The only requirement was me kōrero Māori i nga wā katoa (speak Māori all the time). A collaborative picture was created as each group of students quickly illustrated their ideas on a large piece of paper.

 Each student was pre tested and post tested using the Aromatawai Reo A Waha  - Kia Tere Tonu  (Berryman  Langdon, 2001).This test assessed each student's Māori vocabulary knowledge and their ability to speak spontaneously about a familiar item. The daily conversations created by each student group involved Tā Pikitia hei āwhina  kōrero was recorded on tape, then transcribed verbatim each day to assess changes over time. 

 Student ownership of the learning and their positive participation resulted in improved language outcomes. At the end of the ten week period there were encouraging gains in the post test, Aromatawai Reo A Waha - Kīanga or spontaneous phrases students were able to generate. Furthermore an improved ability to focus on an oral task, and improved engagement by the students were unexpected positive outcomes of this easy to implement activity.

year: 2008

title: Ko Te Kawa Tūpanapana i ngā Hau Tūpua a Tāwhiri-mātea : The validation, revitalisation and enhancement of Māori environment knowledge of weather and climate

authors: Skipper, Apanui Sonny

subjects: Maori Environmental knowledge

abstract: KO TE KAWA TŪPANAPANA I NGĀ HAU TŪPUA A TĀWHIRI-MĀTEA – THE RITUALISTIC FORMS GOVERNING THE SUPERNATURAL WINDS OF TĀWHIRI-MĀTEA
Mankind has always gazed skyward observing the im immense power generated by forked lightning when it strikes the land. The resounding thunder booming across the landscape never failed to capture the awe and imagination of a people. Māori were no different. The legacy of their Polynesian ancestors, who populated most of the Islands of Te Moana-nui-a-Kiwa, the largest ocean on the planet, based on belief, courage, and navigational expertise, honed over many millenia, reached Aotearoa approximately in the 12 century. These highly skilled ancestors from the tropics applied a formalised process of settling a new land. It also required their own weatherlore to be recalibrated to the local conditions, in order to survive in a much harsher, colder climate.

Over the centuries the descendants of these early Polynesian settlers, developed an extensive localised knowledge of weather, climate, and seasonal indicators to accurately predict daily weather, monthly or annual climate conditions. The ongoing lessons learned especially after experiencing a fatality were incorporated into cultural practices of important everyday activities such as ahuwhenua, te mahi hī ika, kohi rongoā, whakaako tamariki, gathering pounamu, whakatū rāhui, and kaitiakitanga, in order to minimise further loss of life.

Formal recognition of these contributions was made at the inaugural Māori Climate Forum in Wellington in 2003, where a number of Māori elders highlighted the importance of giving a greater account of Māori knowledge of environmental change. Among the many priorities identified for research at this forum, an opportunity based on a challenge from a Māori elder led to the development of a pilot project to explore traditional Māori understandings of weather–climate variability and change. 

One of the key outcomes from this work was the identification of Māori environmental indicators to anticipate local weather and climate conditions and thereby manage the risk associated with weather-climate extremes. However, in spite of the work achieved, there remain unanswered questions about the use and ongoing efficacy of environmental indicators to forecast and monitor weather and climate risks, including how new opportunities might be created to promote learning about subtle signals in nature that can reveal much about changes in weather and climate conditions. 

Due to the fact that many of the elders that provided the basis of this thesis have passed away, a great sense of responsibility has remained with me to complete this research. To identify the gaps in the previous research, to ground-truth it, to consolidate and carefully document the level of localised environmental knowledge of weather and climate specifically with iwi from Tainui-Hauraki, Te Whānau-a-Apanui, and Ngāi Tahu. A total of 56 interviews and 17 group wānanga were conducted during 2009-2016. Examples of Māori Environmental Knowledge were also sourced from numerous personal conversations with knowledge holders from 1989-2003, adding to the body of knowledge that was analysed to provide further context. A conceptual framework coined `Ngā Whenu Tapu e Waru’ was created from identifying the key themes of the interviews to inform how Māori Environmental Knowledge was described in the three regions. This study has yielded understandings of wind, rain, thunder, lightning, and cloud classifications; weather and climate indicators; spiritual signs of misfortune and death; memory techniques; longitudinal weather predictions, and lunar calendars in each region.

This thesis is underpinned by a Kaupapa Māori theory and research methodology that links to a body of transformative research and literature conducted by Māori scholars based on the knowledge and experience of tūpuna  Māori. 

Heoti anō rā kei ngā kākahi whakairoiro, kei ngā matataiko, nau piki mai, nau kake mai ki tēnei wānanga nui whakaharahara.

text: Ko Te Kawa Tūpanapana i ngā Hau Tūpua a Tāwhiri-mātea : The validation, revitalisation and enhancement of Māori environment knowledge of weather and climate KO TE KAWA TŪPANAPANA I NGĀ HAU TŪPUA A TĀWHIRI-MĀTEA – THE RITUALISTIC FORMS GOVERNING THE SUPERNATURAL WINDS OF TĀWHIRI-MĀTEA
Mankind has always gazed skyward observing the im immense power generated by forked lightning when it strikes the land. The resounding thunder booming across the landscape never failed to capture the awe and imagination of a people. Māori were no different. The legacy of their Polynesian ancestors, who populated most of the Islands of Te Moana-nui-a-Kiwa, the largest ocean on the planet, based on belief, courage, and navigational expertise, honed over many millenia, reached Aotearoa approximately in the 12 century. These highly skilled ancestors from the tropics applied a formalised process of settling a new land. It also required their own weatherlore to be recalibrated to the local conditions, in order to survive in a much harsher, colder climate.

Over the centuries the descendants of these early Polynesian settlers, developed an extensive localised knowledge of weather, climate, and seasonal indicators to accurately predict daily weather, monthly or annual climate conditions. The ongoing lessons learned especially after experiencing a fatality were incorporated into cultural practices of important everyday activities such as ahuwhenua, te mahi hī ika, kohi rongoā, whakaako tamariki, gathering pounamu, whakatū rāhui, and kaitiakitanga, in order to minimise further loss of life.

Formal recognition of these contributions was made at the inaugural Māori Climate Forum in Wellington in 2003, where a number of Māori elders highlighted the importance of giving a greater account of Māori knowledge of environmental change. Among the many priorities identified for research at this forum, an opportunity based on a challenge from a Māori elder led to the development of a pilot project to explore traditional Māori understandings of weather–climate variability and change. 

One of the key outcomes from this work was the identification of Māori environmental indicators to anticipate local weather and climate conditions and thereby manage the risk associated with weather-climate extremes. However, in spite of the work achieved, there remain unanswered questions about the use and ongoing efficacy of environmental indicators to forecast and monitor weather and climate risks, including how new opportunities might be created to promote learning about subtle signals in nature that can reveal much about changes in weather and climate conditions. 

Due to the fact that many of the elders that provided the basis of this thesis have passed away, a great sense of responsibility has remained with me to complete this research. To identify the gaps in the previous research, to ground-truth it, to consolidate and carefully document the level of localised environmental knowledge of weather and climate specifically with iwi from Tainui-Hauraki, Te Whānau-a-Apanui, and Ngāi Tahu. A total of 56 interviews and 17 group wānanga were conducted during 2009-2016. Examples of Māori Environmental Knowledge were also sourced from numerous personal conversations with knowledge holders from 1989-2003, adding to the body of knowledge that was analysed to provide further context. A conceptual framework coined `Ngā Whenu Tapu e Waru’ was created from identifying the key themes of the interviews to inform how Māori Environmental Knowledge was described in the three regions. This study has yielded understandings of wind, rain, thunder, lightning, and cloud classifications; weather and climate indicators; spiritual signs of misfortune and death; memory techniques; longitudinal weather predictions, and lunar calendars in each region.

This thesis is underpinned by a Kaupapa Māori theory and research methodology that links to a body of transformative research and literature conducted by Māori scholars based on the knowledge and experience of tūpuna  Māori. 

Heoti anō rā kei ngā kākahi whakairoiro, kei ngā matataiko, nau piki mai, nau kake mai ki tēnei wānanga nui whakaharahara.

year: 2020

title: Dealing with a quandary: Funding outdoor education in Aotearoa New Zealand

authors: Campbell-Price, Margi

subjects: outdoor education, funding, equity

abstract: School websites are one of a number of ways that schools communicate their vision, values, programmes, successes, and about their community in the public domain. An initial stimulus for this article was a study conducted by one of the authors investigating the presence and profile of outdoor education on secondary school websites in Aotearoa New Zealand. The cost associated with some senior outdoor education offerings compared with other resourceintensive subject options was a finding that provoked our collective attention. This is particularly so when Ministry of Education policy prohibits schools from compelling parents to pay fees for outdoor education courses that are part of the curriculum of a school. This article catalogues the questions and quandaries that surfaced from our consideration of outdoor education funding issues, particularly in senior outdoor education in some schools. We speculate about the importance of outdoor educators considering their ‘bottom-lines’ and what learning opportunities are possible if outdoor education experiences are seen to be a ‘right’ of all students.

text: Dealing with a quandary: Funding outdoor education in Aotearoa New Zealand School websites are one of a number of ways that schools communicate their vision, values, programmes, successes, and about their community in the public domain. An initial stimulus for this article was a study conducted by one of the authors investigating the presence and profile of outdoor education on secondary school websites in Aotearoa New Zealand. The cost associated with some senior outdoor education offerings compared with other resourceintensive subject options was a finding that provoked our collective attention. This is particularly so when Ministry of Education policy prohibits schools from compelling parents to pay fees for outdoor education courses that are part of the curriculum of a school. This article catalogues the questions and quandaries that surfaced from our consideration of outdoor education funding issues, particularly in senior outdoor education in some schools. We speculate about the importance of outdoor educators considering their ‘bottom-lines’ and what learning opportunities are possible if outdoor education experiences are seen to be a ‘right’ of all students.

year: 2017