This kete uses the term "Nga Iwi" to encourage educators to move away from thinking about the more generic term “Māori”. This emphasises a move towards a relationship and understanding of iwi as mana whenua sharing responsibility with schools.
“From one iwi to the next, the mana whenua are recognised as the guardians of the land. From a Māori perspective their worldly power and prestige as guardians and holders of the land, must continue to be acknowledged and respected.” – Connecting with Māori Communities by Berryman and Ford (2014)
Mapping current relationships
This gallery offers a view of ways in which school leaders and teachers can reflect on their home–school interactions with Māori whānau, hapū, and iwi members.
IBRLA relationships framework
In Connecting with Māori Communities: Whānau, hapū and iwi, Berryman and Ford (2014) utilise a IBRLA framework proposed by Bishop and Glynn (1999). Using this five-pronged framework, which examines power relationships, allows better mapping and planning of relationship models.
The five focus areas and questions are set out below. Download a resource worksheet from the source link for further explanation and suggestions for how best to implement this tool.
- Who initiates home-school and/or community-school interactions?
- How are the relationships established?
- Whose interests or experiences are paramount?
- How is power-sharing initiated?
- Who will benefit from power-sharing arrangements?
- In what way will our Māori community (whānau, hapū, iwi) participate in power-sharing?
- Whose cultural reality is current?
- In what ways do interaction processes facilitate authentic “voice”?
- In what ways will our Māori community (whānau, hapū, iwi) share in the co-construction of the curriculum?
- Whose realities and experiences are legitimate?
- What authority does the relationship have?
- How do we know this?
- Who are the participants (teachers, school leaders, and Māori communities) accountable to?
- How is this accountability demonstrated?
- How do we know this? (What is our evidence?)
Participation in cultural events
In this sabbatical leave report, Bruce Pagan, Principal of Kaikoura Primary School, investigates the effects and/or benefits that the pursuit of culturally significant events can have on Māori student achievement. He makes particular reference to those families and students that engage regularly in hui, muttonbirding, and carving.
Questions or things to think about:
What events does your community consider culturally significant?
Who in the community may hold the knowledge surrounding these events?
How can the school find opportunities to engage with whānau and iwi about culturally significant events?
How do you engage with students about culturally significant events?
Mere Berryman and Therese Ford (2014)
This eBook is hosted on the Kia Eke Panuku website. It explores important ideas about creating powerful educational relationships with whānau, hapū and iwi. It examines messages from research and provides strategies, tools, resources and videos to help put the ideas into practice.
Bruce Pagan, Principal, Kaikoura Primary School
In this report, a primary school principal explores the effects and/or benefits of Māori students engaging in events that have cultural significance to their whānau, hapū, or iwi.
Iwi learning initiatives
This gallery looks at how iwi also undertake educational initiatives with their tamariki to support their educational success as Ngā Iwi.
Engaging with Māori: Voices from Kia Eke Panuku – Leading the Change
Relationships with mana whenua and iwi
The iwi might say ‘we would like to have a relationship with you, but it has to be two way. It’s not one-way traffic.’ Kia Eke Panuku is an opportunity for iwi to share their education plans and aspirations for their tamariki and mokopuna. It’s not just what do schools want from iwi; it’s how can we work together to meet those aspirations?; Source: Voices: Mahi Tahi collection – Engaging with Maori
Kamo High School students, whānau, teachers, and board of trustees have joined forces to establish a science “academy” for Ngātiwai year 9 students, and others interested. The aim is to share Ngātiwai mātauranga (cultural heritage) with a focus on kaitiakitanga (guardianship). Kamo HOD science Hazel McIntosh and Ngātiwai Pūtaiao project leader Gayle Wellington share their thoughts on the programme so far.
Iti Kahurangi (video)
Akona Rangitāne II
This beautiful website contains plenty of educational material about Rangitāne o Wairarapa and Māori of the Wairarapa region.
The website has a rich set of resources from early childhood stories to videos and education sheets.
These resources cover a range of topics including:
local Māori history
basic te reo Māori
the natural world
basic needs (that is, food and social structure).
These 16 A5 PDF documents were written by the Kia Eke Panuku team academic directors and kaitoro and reflect their understanding and experience of the Kia Eke Panuku institutions.
This article from PPTA News describes the partnership between Ngātiwai iwi and Kamo High School. The joint project aimed to share Ngātiwai mātauranga (cultural heritage) in a science “academy” for year 9 science students.
This YouTube video gives an overview of a project between Rangitane o Wairarapa and three schools in their role to develop a local curriculum.
This publication describes how and why Ngāti Whanaunga iwi provides culturally responsive learning and development programmes for Thames South School.
This beautiful website contains plenty of educational material about Rangitāne o Wairarapa and Māori of the Wairarapa region. It has a rich set of resources from early childhood stories to videos and education sheets.
This publication shows how Ngā Moana iwi in Tauranga developed a resource for Mt Maunganui College and introduced the principal to key places of their role.