Mahi Atua: Using Pūrākau for connecting with our potential.

I've been on a voyage recently... one where I am exploring my personal and professional growth. One that has closed some doors and inevitably opened others. It's both exciting and unsettling.

Over the last 5 weeks I've been attending workshops that are the best PD I've experienced in years.
Here in Turanganui a Kiwa we have a hauora based program called Mahi a Atua.
Mahi a Atua has been developed by Diana Kopua (nee Rangihuna) and husband Mark Kopua. Together they introduced Mahi a Atua to the Tairāwhiti and together with the community, it has become a 'way of being' that can be interpreted in many ways. The common element to Mahi a Atua as an intervention is the deliberate effort to work as a collective to reinstate Mātauranga Maori into health and non-health services.
Through this program, our small group has begun to explore how we might live the 3 principles in our professional and personal lives.

The aim of this blog is to share a few insights that are reoccurring and how in my opinion this applies in a modern learning environment.

3 Principles of Mahi Atua 

1. Tēnei te Po nau mai te Ao  (Indigenise your space)
2. Ka mā te Ariki, ka mā te Tauira  (Active learning)
3. Hongihongi te Wheiwheiõ (Welcome Feedback)

Tēnei te Po nau mai te Ao  (Indigenise your space)

The first principle is about connecting with our indigenous selves. As we spoke the indigenisation of space was initially about how we purposely design an environment that is inclusive and enabling identity for our learners. As we explored this idea it became apparent to the group how the environment can also indigenise us. Through time spent on traditional waka hourua I have experienced my self how this environment helped to indigenise me and how I see the world.

Ka mā te Ariki, ka mā te Tauira  (Active learning)

The source of wisdom and insight comes from all. Many educators will connect with this concept of learning through Ako. Learning is reciprocal and the position of the teacher and the learner is fluid and very much contextually based. The learner becomes the teacher in any instant under the right conditions/ environment. In this principle, all the participants involved in the korero have a valuable contribution towards the discussion and the development of our shared understanding.

Hongihongi te Wheiwheiõ (Welcome Feedback)

This is another concept that is prominent within education because of how it relates to Carol Dweck's work on Growth Mindset. Embrace the feedback, use it to learn through reflection, put this new knowledge into action and grow. 

While within this group I am the only educator, I do know of other educators that have participated in these workshops. I am confident that educators that are drawn to this kaupapa already see the interwoven links between the education system and the health system. Especially in relation to its impact on Māori. Nothing of substance can be achieved when the hauora is not being maintained. No new learning program is going to change this without honouring the hauora of our Māori community. The more I learn the more I understand how this focus on Hauora must come from Te Ao Māori. 

As an educator nothing here is new.. Even the principles shared are clearly linked to common research-based practices. However, what we also know that to implement these concepts as strategies in our schools is a complex challenge, that requires difficult questions to be asked and a heck of a lot of uncertainty. 

One clear message however that was clear to me throughout these wonderfully deep and broad discussions was the need to use Pūrākau for the learner to better communicate where they are at this point in time. Pūrākau (stories that are commonly seen as myths or legends) are sources of great knowledge and insights. The definition for a myth is, "a traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events." I am weary of the inclusion of supernatural beings or events in this definition because these concepts are so relative to culture and world view. I encourage others to not discount the taonga the pūrākau holds within it, just because it doesn't align with their world views. 

Pūrākau enabled the people in this group to share experiences in a way that I have not experienced before. It enabled individuals to share personal insights while not being closely caught up in the emotion. It enabled to growth to occur through sharing it in a way that provides a bit of distance. It was personal yet not with the vulnerability that this personal sharing can be associated with. 

The pūrākau was facilitated through the use of art, paintings or carvings that lead into a story. From this story we were asked to explore what we took from the key points in the story.. How might the challenge Mataora faced relate back what you faced during this time? How did he transform during this process he had to follow? What was the taonga that you brought back with you that related to the humility Mataora attained?

From this series of workshops I am growing in my own understanding of be Māori. I am also excited about incorporating the use of Pūrākau into my learning practices and environments. 

I have attended a workshop relating to learning stories and have utelised them in my class but to in a way that I feel is utelising their full potential. I will begin exploring how these learning stories can become a tool to promote evidencing shifts in learning for our learners in a way that is similar to how we have used Pūrākau through Mahi Atua.

Response to Principal Possum: What will replace secondary schools?

Kia ora Maurie, 

Great blog! Thanks for sharing your provocative thinking. Our rangatahi have much to

gain from these vital thoughts. I absolutely agree we need to stop asking if secondary schools
need to change? We need to delve into both the how and what questions... AND ACT!
I wish to address something I noticed recently in this blog and at a recent presentation
on Deep Learning. When we begin to consider models of education/thinking from
overseas we connect with these concepts and see their value BUT fall short of connecting
these concepts to an essential piece of our unique country without realising the
potential that awaits… this being Te Tiriti o Waitangi (The Treaty of Waitangi.)

I have taken the liberty to provide some possible answers that I would feel are

essential to consider in any school that is serious about thriving in a future Aotearoa.

Thrive as a planet: This needs to be at the centre of our curriculum.

Explicitly focusing on Te Tiriti o Waitangi is essential for us as citizens of Aotearoa

to come together in a way that is truly sustainable for both the hauora of our environment

(therefore our economy) and our cultures. This could potentially provide a much needed

(intercultural) model for other countries to use as well.

Thrive at a societal level: How can democratic values and values of equity be

explored in our schools? 

Sharing a vision and relentlessly pursuing a society that is based on authentic

Partnership, Protection and Participation of Te Tiriti o Waitangi is a responsibility
as well as a privilege. New Zealand educators need to focus more on the current
imbalance of power and how this can be corrected through equity and empathy AND action.
This links to something I read recently…

”Knowledge moves from your head to your heart through your hands…”

Te Tiriti o Waitangi is a unique, culturally authentic context that can lead towards

deep learning outcomes for our rangatahi and others that have a significant

impact on individuals, whanau, communities and our nation.

Thrive at interpersonal level: Schools must create learning environments
where young people can develop respectful and caring relationships.

Reread the answers to questions 1 and 2.

Thrive at intrapersonal level: Students must be able to explore their identity,

find personal meaning and be valued for whom they are.

Te Tiriti o Waitangi is the basis for our countries future success and I see it as

potentially a powerful enabler for further equity and social justice globally.

Let's begin to reframe this important document so that our identity is one to be

championed. We got a glimpse of how the world responded to the power of

Aroha in response to terror… Lets ensure we lead the world in other acts of kindness

and courage.

What will replace secondary schools?

Right now I'm thinking we could start with a vision similar to: Learn to thrive in a
transforming world through realising the potential of te Tiriti o Waitangi.

and then develop a curriculum focusing on the 4 levels of Thrive outlined above.

Matariki: Te whetu o te tau,.A time for reflection, gratitude and aspirations.

I woke up this morning. The dawn of a new year on the Māori calender and moved from the comfort of my bed into the fresh air of a cloudless winters dawn. Both my wife and I have been waiting for this moment. This is a chance to connect with our tipuna, our ancestors. To connect with loved one that we have lost. To connect with our dreams for our whanau. It is a time for reflection, gratefulness and aspirations. It is a time for aroha (Love), whanaungatanga (Family connections) and kotahitanga (unity).  

I acknowledge those who have past this past year. In particular a student of mine that went far too soon... Arohanui dear N xx and a leader whose legacy will live on in the rangatahi that I am fortunate enough to walk with now and in the future. Papa Hec you are a man I wish I knew better, a man that truly made the world a better place. You are both inspirations to me to become better and more courageous than I have been... 
This karakia is from my sister. It was one I felt was fitting for our Matariki dawn. It struck me because of how right it felt to include the whanau that were taken in the act of terror on March the 15th this year. This was important to do. Thank you, Tina. Your aroha is matched only by your wairua. x

E rere ngā roimata mamae aroha,
Te tangi a te ngākau kua haehaetia e te aroha mōu,
Taku tūngāne, taku tuakana, taku taina.
Koutou e tū mai nei i te papa mākū i te marangai,
Koutou kua koroewetia i te pō
Te Pō uriuri, Te Pō tango-tango
E rere ngā roimata, e rere, e rere.

E rere, e te whānau kua riro atu ki te pō.
Tāne ma,
Wāhine ma,
Tamariki,
Koroua,
Kuia.
Haere hoki atu ra ki o tini whanaunga ki tua o te arai, e tatari ana mō koutou.
Ngā ringa kua tūwhera atu, ngā karanga pōhiri, ngā whatu piataata i te aroha.
E rere ki te taha o tō koutou Kaihanga, a Allah, okioki ai i tōna aroha, i tōna korōria.
As-salāmu ʿalaykum

Our tears flow,
Our hearts hewn by our anguish for you,
My brother, my sister,
Standing on soil sodden with tears
Folded over in grief, in this darkness
In the darkness that swirls
In the darkness that takes
Let the tears flow.

Return as a family, the spirits that have been received into the night,
Men
Women
Children
Elders
Return to your loved multitudes who wait beyond the veil for you
Arms outstretched,
voices calling you,
eyes ashine in love for you,
Return to the side of your creator Allah, to rest in his love and glory
Peace be upon you.

There is so much I am grateful for. My whanau and their wellbeing,  the love from my wife and children. Over this last year, I have been fortunate to meet many new people and this has been linked to my love for waka hourua. I have begun to explore nga whetu and the knowledge that our tipuna drew from them. The language that has been within me for as long as I have existed is beginning to emerge more and in this happening my eyes are being opened. Something is stirring and I don't know where it will take me but I am willing look to the heavens, to set the sails and navigate my way.

I don't know what this coming year will reveal. I have many dreams and many aspirations to work towards both personally and professionally. 

• One is to use Maramataka in my life to align my actions with our tipuna and nga atua. 
• Another is to strengthen my use of te reo. Make it more prevalent in my daily life. 
• The third is to be actively involved with social justice. 

These goals are my focus. At home, at school, in the forest, on the waka, in front of students or in front of staff. The racism and bias (including unconscious bias) that happens in our current society needs to become something of the past. White privilege definitely has no place in our education system. I am a māori that has been successful in a white privileged society... I've managed this and I am proud of being able to provide for my whanau the way I have. But I am not complete. My ability to assimilate to a western monocultural society came at a significant cost. This, in all honesty, makes me cry. Not knowing my identity for so long has caused much confusion and hurt. I am committed to healing that hurt. 

When I learn with our rangatahi I want them to know that they are holders of great knowledge and skills, they are powerful people that are capable of fighting against unjust people and systems. We are capable of making this community and world something worth passing on to our future generations. 

I don't know if anyone will read this.. It's more for myself than anyone else. But it is important to share these insights at times and that what Matariki is about. Nga mihi whanau. 

Our Whakapapa, Our Knowledge, Our Way... Mauri Ora!

Tribute to Haeata and any other school committing to and learning from a personalised learning curriculum.

This past weekend I witnessed fear. This fear was in the form of professional educators using a poorly written article to challenge the need for our education system to provide anything more than doing the basics well. If you really want to read the article I'm sure you can find it on the net somewhere. What's not so easy to find is a blog in response by Robin Sutton, Tumuaki at Hornby High School... so here it is... 

I am currently on a study break from teaching science and maths in a secondary school in Turanganui a kiwa (Gisborne.) My studies are focusing on contemporary education at a masters level. My teaching experience has included 3 years in a small area school in our region that was committed to rethinking & redesigning education in a way that better serves our rangatahi. It was during this stage in my professional life that I began learning how to design and implement personalised learning programs.

That in itself exposes me as a believer that our current system needs to change. But if you aren't so easily convinced by that single statement, (hopefully you need more evidence...this is what critical thinking is after all...) here are some stats.

source: educationcounts.govt.nz

To read comments about focusing on subject specialist knowledge and "doing the basics better" or "tinkering with the system" is concerning. This is not recognising the significance of this issue. To seriously think that a curriculum that is solely knowledge-based will address this critical issue is ignorant. It is from a position of privilege to assume that this tinkering would be enough. 

It's from a privileged perspective because it implies that incremental improvement is enough. It's from a privileged perspective because this disparity is not really warranting substantial changes. Let's not avoid the social statistics associated with education not meeting the needs of minority groups.

As Robin Sutton said; 
"Only those who have historically been successful could object to this. They have a vested interest to protect because their power rests in educational inequity. "

How is "doing the basics but better" any different from the past? We've always tried to do better, but it's rarely shown any improvement for Māori in relation to Māori students attaining equity in terms of outcomes compared to Pākehā students. Why do you think this is? 

Would it be shocking to know that Māori are descendants of masters in many areas of knowledge? Masters of environmental science and maths. Masters of philosophy and art. Masters in meteorology and astronomy? Master Voyager and Navigator Hoturoa Barclay-Kerr spoke about this truth in this interview. 

"The education system in Aotearoa has never been a system that emphasises how good our traditional knowledge has been. And so, it’s been left in this realm of myth and legend. But to be able to get on a waka and do all this stuff — and to see that there’s a traditional science. Well, they understand. I’d be doing things like: “Let’s figure out how fast we’re going. Without using any instruments.” Then, I’d show them how to do that. Really, it’s all physics and maths. And they’d say: “But our tūpuna didn’t do any of that stuff.” And I’d say: “Yeah, they did. They just didn’t call it physics and maths. They called it living.”

Our rangatahi have a mastery embedded in our culture, our identity and in their whakapapa, yet the model we use is unable (or unwilling,) to allow it to be realised in its full capacity. Having a small percentage who are capable of learning in a western model is NOT ACCEPTABLE.

We need to find a model that works for all students. This is the challenge and it's not going to happen with schools tinkering around the edges. But by courageous schools and communities experimenting with research-based strategies. Personalised learning programs that operate like they do in Haeata are designed to meet the individual needs of their learners. This may not always work... that's education. It's not a one size fits all system in spite of conventional practices. The industrial model is not fit for purpose.

Personalised learning a step in the right direction. Although it is not specifically from te ao māori. At least it enables the learner to draw from mātauranga māori if they choose. This is the point of personalised learning. The potential of this is determined by the learner, not by the teacher or by the school. It takes amazing leaders and amazing learners and amazing support for this to occur.

For change to happen we need heroes to act.
For change to happen we need visionaries to share.
For change to happen we need critical thinkers to evaluate.
For change to happen we need courage to continue.
For change to happen we need collaboration to create and refine.
For change to happen we need time to master.
For change to happen we need reflection to learn.

This is in my opinion Haeata. #KiaKahaHaeata

Waka Hourua & Education #2: Maintaining a waka and Passion projects

Over the last year I have been on a profound path of discovery both personally and professionally. This path relates to becoming a crew member (kaumoana) on a waka hourua and learning about wayfinding/voyaging.

Our region has recently acquired a waka hourua (double hulled waka,) with the purpose of using it as a classroom on the water…(I have a strong distaste for this description and I have clearly communicated this to the powers that be.)

This waka is based on the model that our tipuna designed and mastered over thousands of years and its name is Tairāwhiti. So I laughed along with you Claire at the voyaging/mariner metaphors being used throughout this first podcast. :-))

It got me thinking about what I have learnt in the last 12 months regarding voyaging and the learning.

To keep this brief because voyaging is full of STEM learning opportunities! I’ll get straight to an observation I’ve made and how this might be or is already being replicated in a kura.

I’ve learned that much of the success achieved through voyaging is due to the crew regularly completing maintenance on the waka. The phrase often used is;

“If you take care of the waka in the harbour, the waka will take care of you on the moana.”

Maintenance involves mostly minor jobs like checking lines, lubricating hinges, replacing worn equipment, cleaning and checking gear and many other jobs. The significant jobs can involve dismantling an entire waka, replacing worn lashing, sanding & varnishing masts, oiling decks, repainting the hulls. This process of maintenance is an essential part of being kaumoana and involves all hands on deck. What I’ve seen is that it allows the kaumoana to not just become familiar with our waka, but also towards each other (the kaumoana you are likely to be voyaging with.) Through this regular maintenance we develop a sense of ownership, belonging and care. In contrast, if maintenance is neglected, then the waka becomes a hazard to the kaumoana, other ocean craft and through extension everyone else invested in it, including whanau and community.





The wero I am beginning to formulate in my mind relates to how might schools implement a regular maintenance type practice into their school?

My initial thoughts was the dread that someone might reply with, “practicing the times table at the beginning of each maths lesson is all the maintenance they need…” :-)) I’m thinking this is not about academic learning but more about the deeper stuff. I’ve started to expand my thinking about what a class might focus on to maintain. Perhaps the classroom?... the school?...perhaps the community? Perhaps schools are already implementing this concept in other ways. If so, how are schools developing an authentic sense of ownership, belonging and care within the students?

After mulling it over for a while I’m interested in the idea that passion projects may be providing the benefit gained from maintenance for our learners. If passion projects are aimed towards developing a sense of identity perhaps belonging then there is a similarity. Getting to learn about the little things that make you up, as well as the big stuff. Like in maintenance the small tasks are as essential as the big tasks. It all matters! So this is not a new idea at all, but perhaps the waka hourua provides an authentic context for our rangatahi to experience this concept and draw from when needed. In a Passion project, what might be classified as a small task? I imagine the regular almost routine tasks like setting intentions, testing ideas iteratively, evaluating & reflecting on progress might fit in this category. Perhaps Im completely off the mark...

Our Kaihautu (skipper) Pererika Makiha regularly asks new crew;

“Every person brings something special to contribute to our waka… What do you bring?”

If only everyone who is asked could answer this question confidently. Many can't or don't. The wonderful truth is that the waka needs a little bit of everything and not too much of anything. Being able to cook is important as is having a sense of humour, knowing how to fish or how to keep a conversation. Playing an instrument or knowing how to use a hammer. It’s all important and valued.

Through passion projects are our learners carrying out maintenance in a way not unlike how our kaumoana do on a waka hourua?

Regularly examining our learning practices and applications of learning through our own passions. The learners passion is the key. If the student is passionate about their learning then no matter if the task is big or small, it all matters. The ownership, belonging and care are more likely to grow from this foundation.

I’m thinking reflection is essential for this to really work. What did I learn today? How does it apply in my everyday? Where to from here? We always have a poroporoaki at the end of a maintenance or a sail. This provides an opportunity for us to reflect and share our thoughts.

I think the real value of this idea is that it's a culturally authentic perspective on a practice that is already being introduced into learning programs around the motu. Through several waka hourua located throughout Aotearoa rangatahi are being introduced to voyaging. Haunui in Tamaki Makaurau, Hinemoana and Ngahiraka mai tawhiti Tauranga, Te Matau a Maui in Ahuriri (Napier) and Tairāwhiti in Turanganui a kiwa (Gisborne). This means more of our rangatahi are beginning to connect with an culturally authentic and inspirational kaupapa that opens many opportunities on a global scale. I hope this perspective provides an opportunity for others to further explore the value of passion projects in relation to developing future student learning programs.

I’ve often said to visitors as part of our poroporoaki at the end of a sail, “If you leave this waka thinking that what you have learned only relates to being on a waka, then we have failed you… What you have learned as part of this experience (kaitiakitanga, manaakitanga, rangatiratanga, whanaungatanga) applies in anything you do in all parts of your life.”

As I mentioned earlier Our region has recently acquired a waka hourua with the purpose of using it as a classroom on the water… I’ve never felt right about describing this taonga of ours as something that fails so many of our rangatahi. I’m only now beginning to realise that it needs to be flipped… The waka enabled our tipuna to become the astronauts of their time. We must make our classrooms be like a waka.



I’d love to hear anyones thoughts on this idea about maintenance and learning.

Wayfinding in Education.

WHO AM I?  

Ko Hikurangi te maunga 

Ko Waiapu te awa

Ko Hourouta te waka

Ko Ngati Porou te iwi

Ko Morgan Ngata au

This is something I have wondered all my life. Its caused many emotions, both pride, and fear, happiness, and wonder, sadness, and frustration.

Over the last 12 months, I have been introduced to voyaging on Polynesian canoes based on the traditional design used by our ancestors (tipuna) for over a 1000 yrs ago. These canoes are called waka hourua (double-hulled). A local trust had secured funding for a waka to be built and situated permanently here on the East Cape of New Zealand. The purpose of this waka is to ensure our ancestral knowledge is keep alive and strong in our rohe and in our rangatahi (youth). The wakas name is Tairāwhiti which is the name of our region in the Māori language.

 When I make the time and place energy into blogging it will always include an insight into my own values and aspirations. I'm fortunate to work in a profession that values these, therefore, my work and private life are often inseparable. This blog is an exploration of my deeper challenges and insights. I'll make sure I stay true to the educational focus.

Firstly let's go back a few months...

It's the last week of term 4, the waka Tairāwhiti has just been launched.

I'm in Napier with a group of students. I shared this footage and the light in my student's eyes said it all. This was going to be epic for our region...for our rangatahi. That Friday I flew up to Auckland. 

Funny side story... just happens that the person next to me on the plane was Dr Hinemoa Elder (we had never met previously but have been operating in similar circles of late...) and she is currently working on developing an AI program based on waka hourua for helping heal sufferers of mental health. MEAN!!!!! 

The voyage was incredible and I'll spend many more years proclaiming its significance for our rangatahi and whanau. Words will never truly capture the magic that the waka delivers, however moments of video and the wonderful stories shared by our young voyagers will provide wonderful insights. 

I started this blog focusing on my identity. I guess its fair to say this has been an area of contention as I am maori and I am a Ngata ( a significant whanau in te ao maori..) this has resulted in high expectations being thrust upon me and at times I rebelled, (that's another story...) The reason I am connecting back to this personal insight is that I believe it's not uncommon. I see in many ways the feeling and experiences I've had as being similar for many of our rangatahi. Perhaps my voyaging experience will also carry a similar experience for many others once they join us on a voyage.

Skills and Knowledge from seemingly different areas of my life all have a place on our waka. Learning to tie fishing knots with my dad when I was a boy helped me to learn the knots commonly used in sailing. Reading meteorological charts to chase the best waves from my years of surfing provided me with essential information when planning the voyage. Even my passion for cooking has an essential role to play in voyaging and kaumoana (crew) welfare. I simply found a context that allowed me to draw upon my own interests and passions. Voyaging is a context that can help to draw out skills and knowledge from anyone willing to give it a go.

But what value does it provide for the 21st-century citizen? 

Identity, Timeless Values, Whanaungatanga, Manaakitanga, Rangatiratanga, Kaitiakitanga, Karakia Matauranga Maori, every single compentency there is!!

Dr Chellie Spillers insights into Wayfinding and the leadership skills emphasizes the difference  between spherical 

Schools must be ready to commit towards drawing upon these experiences their learners will have. the Tairawhiti educators will be capable in delivering a context and experience that will capture the learner's imagination and curiosity, however it will need to be drawn upon by teachers and any other of the learner's supporters to ensure the we make the most of this opportunity. 

E Tipu E Rea: Growth mindset