Practice-Based Change Project
C9P – Masters of Contemporary Education
Timothy Van Zyl
Creating a Place-Space that Allows Māori to Learn and Walk in a te au Māori World
Research Objective:
The objective of this study was to design a mara hupara (traditional Māori Playspace) based on our school’s localised curriculum to increase student engagement, knowledge and achievement and to strengthen our teachers' capabilities to provide culturally responsive learning opportunities for all of our students, ensuring students have a learning kete that incorporates not only the NZ curriculum but also the Tikanga of Te ao Māori.
Purpose:
The purpose of the project was to establish a natural learning environment that fosters traditional Māori education. In early Aotearoa, the Mara Hupara played a significant role in Māori culture. It was a place where young warriors learned social etiquette, played games, acquired new skills, and enhanced their physical fitness. Young Māori highly valued traditional games and play objects, as they allowed them to interact with nature through challenges and learning. By integrating classic play into our school playground, we intend to reconnect our students with the environment while revitalising their appreciation of history and their place in the world.
Goals:
· Increase student engagement, knowledge, and achievement through culturally responsive learning opportunities.
· Strengthen teachers’ capabilities to provide culturally responsive education.
· Incorporating the localised curriculum, Māori culture, and traditions into the learning experiences.
· Ensuring students have a learning kete (basket) that encompasses both the New Zealand curriculum and the Tikanga of Te ao Māori.
The Planned Deliverables of the project included:
Designing it Mara Hupara (traditional Māori playspace) that resembled Ahuriri, Napier and incorporated pa sites of significant Māori importance, landmarks such as Mataruahou, Pania reef and Tutaekuri River, as well as historical stories that our students retold.
Creating an environment that facilitated the integration of localised curriculum themes and provided opportunities for students to engage with traditional Māori games, play items, and learning activities.
Strengthening teachers’ knowledge and capabilities in culturally responsive teaching through implementing a Mara Hupara.
Enhancing students’ learning experiences by incorporating Tikanga of Te ao Māori and promoting a sense of cultural identity and connection to the natural world.
Problem addressed:
The project aimed to address the students growing up with a minimal understanding of their traditional Māori values, genealogy and history. It was essential to recognise the richness of Māori culture and the need to represent the diverse cultures of the student body; the principal and the staff underwent significant professional development in cultural response practises and increased their te reo (Māori Language) capabilities. However, concerns arose regarding the preservation and transfer of oral language imparted during professional development sessions, as traditionally, Māori knowledge was passed down orally.
The project sought to solve this problem by creating a Mara Hupara as a natural play space that would allow the knowledge shared during professional development sessions to be retold through mixed media, ensuring its preservation within the school. The initiative aimed to bridge the gap between students’ limited understanding of their cultural heritage and the importance of passing down traditional knowledge and skills to future generations. By designing a placespace based on the localised curriculum incorporating Māori traditions, the project aimed to provide students with culturally responsive learning opportunities and foster a stronger connection to their culture and environment.
What do I know about Dispersed Leadership:
Piaget's constructivist learning theory highlights the importance of active learning through exploration and discovery, facilitated through play. Play is a safe and enjoyable environment for children to experiment and develop their cognitive and social skills. Furthermore, the distributed leadership approach emphasises the significance of shared responsibility and collaboration between teachers and students. Bodrova and Leong's (2007) study on play-based learning supports the effectiveness of this approach within a constructivist framework. The study found that play-based learning fosters children's creativity, problem-solving, and collaborative decision-making skills. It can also improve their emotional regulation and social skills. Phillips and Carr (2019) found that a play-based curriculum can improve children's mathematical understanding more effectively than traditional teacher-led instruction. Play-based learning encourages children's curiosity, creativity, and perseverance in problem-solving, resulting in more engaging learning experiences. A distributed leadership approach can increase learners' motivation and engagement by fostering a sense of ownership and responsibility. Carr and Kemmis (1986) suggest that this approach leads to greater creativity and innovation in educational settings. Educators can prepare children for success in today's complex and rapidly changing world by promoting critical thinking and social-emotional competencies. Providing opportunities for children to explore, experiment, and collaborate with their peers can create active, collaborative, and engaging learning environments.
Dispersed leadership, also known as distributed leadership, is an approach to leadership that emphasises the sharing of leadership responsibilities among team members instead of relying on a single leader to make all decisions. This approach applies to businesses and organisations in complex and dynamic environments, where decision-making must be adaptable and responsive to changing conditions. Even though there is no one-size-fits-all approach to dispersed leadership, numerous leadership theories and styles can inform and shape this approach. In this response, I will examine the relevance of three theories/styles to distributed leadership: transformational leadership, servant leadership, and adaptive leadership. Transformational leadership is a style of leadership that focuses on inspiring and motivating followers to reach their full potential by providing a compelling vision and establishing high standards. Transformational leaders strive to empower their followers by fostering a culture of trust, collaboration, and creativity. This leadership style is particularly applicable to distributed leadership because it encourages leaders to collaborate and participate with their followers. It has been demonstrated that transformational leadership effectively enhances organisational performance and fosters a positive organisational culture (Avolio et al., 2009). Rather than focusing on one's self-interest, servant leadership emphasises meeting the needs of followers. Servant leaders aim to equip their followers with the resources, support, and direction they need to achieve their objectives. Instead of relying on a top-down approach, this leadership style encourages leaders to concentrate on building relationships and supporting their followers. It has been found that servant leadership is effective at fostering followers' trust, collaboration, and engagement (Sendjaya et al., 2008). Adaptive leadership is a leadership style that emphasises the capacity to adapt to changing circumstances and to navigate complex obstacles. Adaptive leaders can navigate uncertainty and ambiguity by being adaptable, innovative, and able to learn from failure. This leadership philosophy applies to distributed leadership because it encourages leaders to be adaptable and responsive to changing circumstances. Adaptive leadership has been shown to improve organisational performance and foster innovation (Heifetz et al., 2009). Dispersed leadership is an approach that emphasises the distribution of leadership responsibilities among team members. Three leadership theories/styles that can inform and shape this strategy are transformational, servant, and adaptive leadership. By adopting these leadership styles, leaders can empower their followers, establish trust, encourage collaboration, and enhance organisational performance in complex and dynamic environments. in complex and dynamic environments, where decision-making must be adaptable and responsive to changing conditions. Although there is no one-size-fits-all approach to dispersed leadership, numerous leadership theories and styles can inform and shape this approach. In this response, I will examine the relevance of three theories/styles to distributed leadership: transformational leadership, servant leadership, and adaptive leadership. Transformational Leadership Transformational leadership focuses on inspiring and motivating followers to reach their full potential by providing a compelling vision and establishing high standards. Transformational leaders strive to empower their followers by fostering a culture of trust, collaboration, and creativity. This leadership style is particularly applicable to distributed leadership because it encourages leaders to collaborate and participate with their followers. It has been demonstrated that transformational leadership effectively enhances organisational performance and fosters a positive organisational culture (Avolio et al., 2009). Rather than focusing on one's self-interest, servant leadership emphasises meeting the needs of followers. Servant leaders aim to equip their followers with the resources, support, and direction they need to achieve their objectives. Instead of relying on a top-down approach, this leadership style encourages leaders to concentrate on building relationships and supporting their followers. It has been found that servant leadership is effective at fostering followers' trust, collaboration, and engagement (Sendjaya et al., 2008). Adaptive Leadership: Adaptive leadership is a leadership style that emphasises the capacity to adapt to changing circumstances and to navigate complex obstacles. Adaptive leaders can navigate uncertainty and ambiguity by being adaptable, innovative, and able to learn from failure. This leadership philosophy applies to distributed leadership because it encourages leaders to be adaptable and responsive to changing circumstances. Adaptive leadership has been shown to improve organisational performance and foster innovation (Heifetz et al., 2009). Dispersed leadership is an approach that emphasises the distribution of leadership responsibilities among team members. Three leadership theories/styles that can inform and shape this strategy are transformational, servant, and adaptive leadership. By adopting these leadership styles, leaders can empower followers, establish trust, encourage collaboration, and enhance organisational performance in complex and dynamic environments.
What do I know about Place-Based Learning:
I have chosen dispersed leadership as it promotes a culturally responsive approach to teaching and learning. This leadership style involves sharing power and decision-making among multiple people or teams in a school rather than relying on one person. This strategy is commonly used in schools prioritising collaboration and distributed decision-making over hierarchical structures. To apply culturally responsive theory within a dispersed leadership style, it is essential to value. It acknowledges the perspectives and experiences of all team members, including those with diverse cultural backgrounds. Effective communication tactics such as active listening, frequent check-ins, and clear communication protocols can ensure that everyone feels heard and understood. Additionally, it is crucial to consider the values and perspectives of the Māori community in Aotearoa, New Zealand. Incorporating Māori language and cultural practices into organisational processes, prioritising the needs and views of Māori school whanau, and consulting with local kaumatua and stakeholders are just a few examples of achieving this. Embracing diversity and recognising the unique perspectives and contributions of the local Māori community can lead to a more inclusive and innovative school environment.
Despite being relatively unknown, place-based education is gaining popularity in New Zealand's educational context. Its focus is to answer two fundamental questions: "What is this place?" and "What is our relationship with it?" in a practical way. Many believe that the New Zealand educational system needs to provide all New Zealanders with sufficient opportunities to cultivate a consistent and long-lasting existential identification. At our school, we aim to help our students identify with Ahuriri (Napier) and understand their roots by integrating our mara hupara with our localised curriculum. Place-based education is more than just taking students on excursions outside the classroom. Our students will engage in meaningful and engaging learning experiences that revolve around our school, with a focus on learning about the history of Ahuriri (Napier). This is because the fundamental learning of PLACE-BASED education is centred around the question, "What is this place, and what is our relationship to this place?" (Penetito, 2013). We will develop a culturally sensitive pedagogy by creating outdoor play areas that reference local histories specifically. Place and interpersonal connections are crucial to Te Ao Māori experiences and learning (Brown & Heaton 2015). Our Playspace is designed from a Te Ao Māori perspective to ensure students learn from their neighbourhood and local rohe. In other words, our Playspace considers local Tikanga to provide learning in an authentic context where language, identity, and the culture of the learners and whanau are affirmed. We will strengthen our school's sense of belonging by sharing the histories of our local communities and schools. We will also acknowledge various Māori experiences and allow our students to learn about local Tikanga and the occasions that have shaped our community while highlighting connections between local, national, and global history.
What do I know about Māori Pedagogy:
In the Māori pedagogy, collaboration is crucial as it emphasises group learning and shared experiences. This educational philosophy is deeply rooted in Māori culture, which highly values interpersonal connections, interdependence, and community. For my research, it was essential to critically evaluate and reflect on collaboration theories, styles, and experiences that have influenced collaboration while utilising Māori pedagogy, such as play-based learning and indigenous learning. One relevant collaboration theory to Māori pedagogy is the social constructivist theory, which emphasises the importance of social interaction and collaboration in learning (Vygotsky, 1978). This theory aligns with Māori pedagogy's focus on collective learning, where students share their knowledge and experiences to understand the subject matter. Another relevant theory is the ecological theory of development, which highlights the significance of the environment in influencing human development (Bronfenbrenner, 1979). Māori pedagogy reflects this theory by emphasising the cultural and historical context of learning and using indigenous learning strategies deeply ingrained in Māori culture.
Play-based learning is a frequently employed approach in Māori pedagogy as it is considered a natural and fundamental part of learning. It allows students to explore, experiment, and interpret their experiences (Gopnik, Meltzoff, & Kuhl, 1999). Play-based learning is also used to encourage students to explore their cultural heritage and enhance their language abilities. Another fundamental approach is indigenous learning, which incorporates traditional knowledge and practices into the learning process using methodologies rooted in the cultural and historical context of the learners (Battiste, 2013). This approach helps advance cultural awareness, identity development, and language revitalisation.
In my personal experience as a teacher and school principal of schools with most Māori students, collaboration has proven to be an essential component of their learning. Māori students generally have strong social skills and excel in group settings. They are open to receiving advice from others and eager to impart their knowledge and experiences to their peers (tuakana teina). Play-based learning and indigenous learning methodologies have also proven to be very effective in engaging Māori students and supporting the revitalisation of their cultural identity and language.
To ensure a culturally responsive learning environment for Māori students, it is vital to incorporate theories, styles, and values that acknowledge the significance of culture in education. All students should feel valued and supported in their learning regardless of their cultural background. One effective strategy for achieving this is through play-based learning, widely used in New Zealand's early childhood education, including in Māori communities. This child-centred approach emphasises the value of play in promoting children's growth and education and can be used to encourage cultural understanding and respect. By incorporating play-based learning activities and games from the Māori culture, educators can expose students to Māori culture and foster their sense of identity and belonging.
To ensure that learning is culturally responsive, collaboration is essential. Teachers must work closely with families, communities, and other professionals to create an inclusive and supportive learning environment. Successful partnership requires open communication, respect, and a willingness to grow as a team. In conclusion, culturally sensitive theories, styles, and values are crucial in promoting collaboration among Māori learners. By using strategies such as play-based learning and fostering a collaborative environment, educators can create a learning experience that is inclusive, supportive, and culturally responsive.
What did we do:
Many of our students have little knowledge of their kaupapa (traditional values), whakapapa (genealogy), and history (hitori). Our staff has received extensive training in culturally responsive practice and te reo. As the school has become more responsive to students and involved whanau in learning, we have seen great academic success and engagement. Our localised curriculum has been a significant professional development for our staff over the last two years. Professional development has focused staff on gaining knowledge around Ahuriri (Napier) Māori history. At one of these sessions at local Pa sites, the facilitator said that Māori had always passed down their knowledge orally, so he didn't want anyone to write it down. I worried about how teachers kept that knowledge and what happened when they left our school. We would lose that knowledge. While looking at our school's Marae model in the library, I had the idea. The wooden marae had name signs for its parts and structures and could be disassembled (the roof could be removed) to show students what was inside it. Initially, I planned to build a 3D pa site model and replicate our marae version with place names, recorded stories, or a link to one of the library books. However, sharing a 3D model between classes seemed impractical. A senior teacher and I discussed applying for a garden project grant a few days later. After the discussion, I looked at different large-scale project ideas and found a traditional play space on Auckland Council's website. This research introduced me to Mara Hupara, a Māori learning space. Huparas are Māori play structures made of upturned tree roots and logs. Aro-tākaro is traditional Māori games and toys. Hopscotch, tag, and hide-and-seek were played within the hupara. They trained young warriors in balance, agility, and strength. Children learnt about their culture by listening to stories and their whakapapa (genealogy), often sitting down with a kaumatua (elder) chanting their whakapapa and singing traditional songs that outlined their history. They were also used for rituals, a place to come together and mourn lost warriors after a battle, a place to heal, a place where family arguments or village disputes could be discussed and settled and a place for meditation. They were sacred spaces for connecting with nature and learning about traditional medicine. Māori still use huparas to this day. They connect people to the past, and they allow the passing of knowledge and skills. I thought about creating a natural play space where teachers could tell students what they heard in professional development and keep the knowledge alive in our school.
My change project was to design a mara hupara (traditional Māori playspace) based on our school's localised curriculum to increase student engagement, knowledge, and achievement and to strengthen our teachers' abilities to provide culturally responsive learning opportunities for all students, ensuring students have a learning kete that incorporates both the NZ curriculum and Te ao Māori Tikanga. Our playspace/hupara would resemble Ahuriri Napier, with Māori pa sites, significant places and taonga, and historical stories retold by students. Mataruahou, Pania Reef, and the Tutaekuri River were essential landmarks in the play space. Our year-round localised curriculum focuses on four learning themes.
Our Concept plans for the Mara Hupara
As dispersed leadership has grown in popularity over the last few years within education, it was essential to the senior management team that we had to evaluate its strengths and limitations on our schoolwide project consistently and critically.
In our context, one of the primary advantages of distributed leadership was that it increased the engagement and empowerment of both teachers and student leaders. Distributed leadership increased buy-in, motivation, and innovation by involving students, teachers, and Board of Trustees in decision-making and granting them greater autonomy (Gronn, 2002; Pearce & Sims, 2002). Furthermore, dispersed leadership helped me become more adaptable by allowing a more flexible and responsive attitude towards shifting circumstances (Uhl-Bien, Marion, & McKelvey, 2007). This strategy also fostered a sense of ownership and responsibility among all teachers and students, resulting in a more collaborative and cohesive school culture. This also meant that the staff felt like active participants in the project and had a vested interest in its success. At the same time, the students were empowered to take responsibility for their education and contribute to the school community.
While dispersed leadership had advantages, it also had potential disadvantages in our context. We noticed that communication of some of the deliverables had changed, and we could sometimes confuse staff. To address this, we modified our weekly staff meetings, where we dedicate five to ten minutes to reviewing the previous week's accomplishments and any changes implemented. This was also an opportunity to involve teachers in problem-solving. As construction progressed, the landscape architect needed to attend these meetings. Since it was a unique project, we had great discussions with teachers, constructing a play space using only natural and native materials.
When evaluating our peer performance in our schooling context, it is essential to consider individual contributions and collective outcomes. Peer evaluations should focus on how well individuals can work collaboratively, communicate effectively, and share responsibilities. This may involve assessing skills such as active listening, problem-solving, and decision-making (Pearce & Sims, 2002). Additionally, peer evaluations should consider the team's overall effectiveness in achieving its goals, as well as the ability of the team to adapt and respond to changing circumstances (Uhl-Bien et al., 2007). Overall, the evaluation of building the hupara was successful. As a team, we were able to effectively communicate within the schooling context, whereas sharing with local iwi was disheartening as we struggled to engage with not only Ngati Kahungunu Incorporated, our locally mandated iwi with authority to represent the people of Ngati Kahungunu. We were advised to consult with our school whanau at each level of contact.
When contemplating changes to dispersed leadership, it is crucial to adopt a comprehensive approach that considers the organisation's distinct requirements and obstacles. One potential strategy could be to enhance communication and cooperation by offering training and development programs that cultivate skills like active listening and conflict resolution (Day & Dragoni, 2015). Furthermore, companies may consider introducing mechanisms that boost transparency and accountability, such as periodic team evaluations or feedback systems (Pearce & Conger, 2003).
Firstly, we discovered that Māori organisations, like Ngati Kahungunu Incorporated, have distinctive cultural practices, protocols, and communication channels that differ from Western or mainstream methods. Ngati Kahungunu Incorporated also prioritise collective decision-making processes involving consultation with multiple community stakeholders, such as whanau, hapu, and iwi. Historically the school had very little connection with Ngati Kahungunu Incorporated, and cultural factors may have influenced the relationship between the organisations and our school in the past. Another factor we considered was the fact that there may have been some mistrust. Therefore, it was prudent that we consult with whanau rather than Ngati Kahungunu Incorporated, as solid relationships were already established within the school environment. A model of high trust has been established over the years. This high level of trust helped facilitate communication and allowed whanau to share their values with the school's senior management. The established strong relationships helped with decisions and an understanding of Māori communities' perspectives.
Deliverable- Creating Cultural Standards
Mātauranga Māori- Cultural Standards
Mātauranga Māori is the term for the indigenous knowledge, understanding, and wisdom of the Māori people. It incorporates various facets of Māori culture, language, spirituality, customs, history, and traditional practices. It is a comprehensive system of knowledge that has been developed and passed down through generations. Deeply rooted in the Māori worldview, Mātauranga Māori encompasses many disciplines, including astronomy, navigation, ecology, healing, the arts, family history, and storytelling. It emphasises the connections between people, the environment, and the cosmos while acknowledging the interconnectedness of all elements in the natural and spiritual realms. Whakapapa, which refers to ancestry and the interconnectedness of all things, is essential to Mātauranga Māori. It recognises that knowledge and comprehension are gained through ancestry and the connections that exist between living things, their ancestors, and the natural world. For Māori communities, Mātauranga Māori is extremely important because it forms the basis for cultural identity, self-determination, and decision-making. In recent years, there has been a growing understanding of the value of integrating Mātauranga Māori knowledge with Western scientific knowledge in a variety of fields, such as education, environmental management, healthcare, and research, to support cultural revitalisation, sustainability, and all-encompassing problem-solving methods.
Durie (2013) said as Māori, it means being able to have access to te ao Māori (the Māori world)- access to the language, the culture, marae, Tikanga and the resources. If, after 12 or so years of formal education, a Māori youth were unprepared to interact within the o Māori, then no matter what else had been learned, education would have been incomplete.
Since its inception in 2008, Ka Hikitia- Ka Hapaitia, the Māori Education Strategy, has undergone several liberations. Through them all, its kaupapa has remained consistent. Māori enjoying and achieving educational success as Māori. This kaupapa is powerful as it both demands and generates transformation. It cannot be achieved if we do not possess a shared understanding of what that entails. Schools are increasingly using graduate profiles to capture the definition of success-the knowledge, skills and attributes that they value and prioritise.
Te Tōpuni Tauwhāinga is an education strategy developed by Ngāti Kahungunu Iwi Incorporated, which draws on the cultural and educational aspirations and strategies of its people. It has been shaped through information gathered at various gatherings, events, and forums since 2003, reflecting the organic growth of local Ngāti Kahungunu cultural traditions. The strategy is deeply rooted in the iwi, belonging to them as a tool and taonga (treasure) to support iwi educational development and advancement.
Te Tōpuni Tauwhāinga provides a framework Ngāti Kahungunu believe paves the way for educational success across multiple layers and contexts within Ngāti Kahungunu. It aligns with the national education strategy, Ka Hikitia, endorsing its broad aims while championing their application within the specific contexts of Ngāti Kahungunu, its distinct local cultural traditions, and histories of iwi, taiwhenua, hapū, marae communities, whānau, centres, and schools.
Although when breaking down the Cultural Standards described in Te Tōpuni Tauwhāinga, the teaching staff at the school believed that the standards were too broad and needed to be in a language that students could understand and achieve. Through many of our meetings that was held with whanau, which included our local kaumatua, we seemed to be getting nowhere in establishing any form of cultural standard. As a school whanau, we needed to acknowledge that each of our learners was unique, which meant that their learning and progress required a customised approach and something they were familiar with. It was here that our kaumatua finally said to me that we have talked enough. If we continued in this manner, all we would achieve is another whanau hui. He reminded us that our kura is made up of many nationalities and the kura sits outside of the marae, the school already had a school-wide values system and this was recognised by the Education Revue Office as profoundly instilled into the school’s culture and was alive and breathing. If we wanted a standard for our students, we needed to align our cultural standards with our school values, as our values drive student learning.
XXXXX School KEEN Values
Knowledgeable | Ako
Ākonga will know what they are learning, why they are learning this and what their next step in learning will be. Our ākonga will strive to achieve their potential because they are fully involved and passionate about their learning. We will be looking for our Positive Ākonga to develop into Lifelong Learners. Happy, Confident and Connected Learners.
Enthusiastic | Whakawhanaungata
Ākonga will feel a sense of belonging at Te Awa School, with strong relationships built through shared experiences and working together. Our ākonga will show intense and eager enjoyment in academic, sporting and cultural learning experiences.
Empathetic | Aroha
Ākonga will be able to understand and share their feelings with others and learn in an environment of love and care.
Nurturing | Manaakitanga
Ākonga will learn to respect ‘Themselves’, ‘Others’, and ‘Property’. By showing nurturing, ākonga will respect differences in individuals and cherish diversity and equity. They will set and maintain high standards for themselves in everything they do.
From these school values, we were able to develop our student profile or Cultural standards. A committee was established that looked at creating these standards; the team comprised two senior staff members, a school board member and a representative of our local kaumatua. Having a small number in our committee allowed us to work quickly and effectively. Once we were able to co-design an example, these were then presented to staff and the Board of Trustees. After consultation with whanau, we released the Playspace/Hupara Values to the parent community.
XXXX Kids are KEEN- We will know this when Ākonga can…..
Knowledgeable | Ako
Ākonga will be curious, explore and learn about our kawa of the hupara.
Ākonga will want to learn about and within the o Māori
Ākonga will be able to articulate and share knowledge about the kawa and Tikanga of the hupara
Enthusiastic | Whakawhanaungata
Ākonga will know that relationships are important
Ākonga will respect themselves and show respect to others
Ākonga will respect, value, care for and support others
Ākonga will accept other differences and perspectives
Empathetic | Aroha
Ākonga will know and reciprocate aroha
Ākonga know that they need to have people around them who feel aroha for them
Ākonga feel Aroha for themselves, for others, and te taiao (the natural world
Nurturing | Manaakitanga
Ākonga will care for the hupara
Ākonga can calm themselves and others through manaaki wairua (spiritual care)
Ākonga will know that hauora (health and well-being) is important to me and others
Ākonga know that mana (spiritual power) and manaaki (respect and care) are important concepts in te au Māori.
We recognised that these Cultural Standards would need to be reviewed regularly as the school gained more and more knowledge in te au Maori and the values would need to be extended and deepened.
Deliverable- Creating a Virtual Tool
One of the goals of the project was not only to enhance students learning at school but also to allow other schools from our Kahui Ako to use the space and also to become involved by telling their own Kura’s stories. We wanted the purakau to be supported by Virtual Reality. Allowing for the stories to come alive to everyone who visited the hupara. Augmented reality combines and superimposes real-life objects with information and with virtual objects. Augmented reality can positively impact the experiences of students by increasing their level of commitment and interest and also provides the opportunity for self-learning and collaborative learning within and outside of the classroom.
Iteration 1- Using VR to enhance our localised curriculum.
My goal was to utilise virtual reality (VR) in our school playspaces/hupara, which was seen as being essential for promoting cultural awareness, students hearing stories of Ahuriri/Napier and enhancing community engagement. Local storytelling, also known as pūrākau, is sharing stories unique to a school, region, or iwi. These tales frequently provide valuable insights into the community's history, culture, and traditions. The importance of preserving these tales stems from their role in preserving cultural heritage and passing it on to future generations. By sharing local stories, we hope our students will gain a deeper appreciation for the diversity of our world and a greater understanding of different cultures. We wanted to preserve and share our localised school and history curricula while promoting empathy and perspective-taking; virtual reality was seen as an immersive experience. It was also hoped to enhance community engagement and increase access to cultural experiences based on the school's local curriculum. Virtual reality is potent for enhancing understanding, preserving cultural identities, and fostering inclusive and interconnected communities. I intended to fully immerse students in the playspace/hupara using simulations to provide them with the most realistic experience, including sight and sound. Users require VR glasses or a head-mounted display to interact with and experience fully immersive virtual reality. Virtual reality tools offer a unique and immersive experience for local storytelling, allowing users to transport themselves to different locations and interact with the environment. This can enhance the audience's understanding and emotional connection to the story, making it a powerful tool for engaging and educating communities. During my initial sprints, I reviewed different types of VR tools available that I could use to re-create our localised pūrākau and bring it to life in our school environment. Pano2VR uses virtual reality (VR) technology to provide immersive and collaborative learning experiences. It offers virtual classrooms, customisable content creation and sharing tools, tools for adding points of interest, overlay images and videos, text, and sound; you and your students can easily create immersive experiences. The platform aims to enhance student engagement, foster interaction and collaboration, and enable educators to create immersive educational experiences using VR technology. Building a virtual tour using virtual reality (VR) for the playspace/hupara involved several steps. First, define the scope of the tour and determine what parts of the playspace/hupara we wanted to highlight. The next step would be to create 360-degree photos using my iPhone to create panoramic images. These photos would then need to be loaded up on the Pano2VR app. Although there were tutorials available to gain knowledge on how to build the experience, I found it very difficult to use the free version. A user needs a high technical understanding to create a seamless panoramic experience. However, the paid version of Pano2VR offered more features and support, making it easier for users to create stunning panoramic photos with minimal technical knowledge. With its intuitive interface and advanced tools, the paid version of Pano2VR is not worth the investment for what we were trying to achieve. Another example that could be used instead of Pano2VR would be to use Google Tour Creator, which offers a more accessible and user-friendly interface for creating virtual tours. With Tour Creator, users can import their 360-degree photos or use photos from Google Street View, and the software automatically stitches them together seamlessly. Tour Creator makes creating virtual tours a lot simpler with its user-friendly interface. You can easily customise hotspots and audio narration, resulting in engaging and interactive virtual tours. However, Google deactivated the site, and tours were not saved or available offline. The cost of technology equipment was also a hindrance; even though I could create 360-degree photos using my phone in panoramic mode, images were not the same, unsteady and lacked the professional quality that I wanted to make a successful virtual representation. What I was also not prepared to do was invest in high-quality equipment. Alongside the senior management team, we decided on another strategy that was more cost-effective, user friendly and also allowed members of the community to access the stories/pūrākau without having specialised equipment, data usage or downloading a platform to access the playspace/hupara.
Iteration 2- Using AR to enhance our localised curriculum.
The next idea was to use AR (Augmented Reality) to create a virtual learning space. Augmented reality (AR) and virtual reality (VR) are both immersive technologies that have the potential to revolutionise education. However, some key differences between the two technologies make AR a better choice for use in our playspace/hupara. AR has lower costs, mobility, collaboration, and safety, making it a more affordable, mobile, collaborative, and safe option for school use than VR. AR devices can be used anywhere, while VR headsets are typically used in a fixed location, making AR a more flexible option. I compared two different AR platforms that I had identified as potential options for our school and found that they both offered unique features and benefits. One platform had more advanced tracking capabilities, while the other had a more comprehensive range of compatible devices. My360 and ARCore are augmented reality (AR) platforms enabling us to view and interact with 3D content within our playspace/hupara. There were, however, a few significant distinctions between the two media. My360 is a closed platform where we need to purchase content from the My360 store. This meant that when we wanted to create our content or insert content from other sources like the web, we were unable to. ARCore is an open platform that would enable us to create and utilise content from multiple sources. This made ARCore more flexible and accessible than using My360, but it also meant that ARCore quality was lower than My360. In comparing the two platforms, My360 is of a higher quality than ARCore. An advantage of ARCore is that it is continuously being updated with new features. ARCore is a better choice as it is compatible with smartphones and tablets; ARCore requires a compatible device and software. When it comes to choosing between ARCore and My360 for AR, it's crucial to take into account not only my level of experience but also the level of future teachers, what devices we are using now and in the future, and what we want to achieve as a whole. As a newcomer to AR, ARCore is a far simpler option to begin with, whereas My360 has a lot of advanced features. The question that we had to ask was, who was our target audience and also, what sort of devices would they use? Once we identified our target audience and their preferred devices, we were able to make an informed decision that neither platform was the ultimate solution, as we could control what devices our students used, but we had no control over what other community members used as our over goal was to have as many students as possible, not only from our school but also students within our Kahui Ako but also members of the public to use the AR.
Iteration 3- Using AR to enhance our localised curriculum
The COVID-19 pandemic has had a significant impact on society, including the widespread use and increased accessibility of QR codes. We've grown accustomed to scanning QR codes at restaurants, schools, and stores, making them the perfect tool for our playspace/hupara. QR codes are compatible with both Android and Apple devices and are recognised by every phone. They're not only user-friendly, but they also provide a seamless experience for students and the community. By scanning the QR code, students can access stories and other learning materials in the playspace.
QR codes are an excellent resource for providing interactive and engaging learning opportunities for our students. Incorporating QR codes into educational activities has been shown to improve engagement, motivation, and participation (Law & So, 2010). Students can scan QR codes to access multimedia content, videos of elders sharing local stories, or demonstrations of traditional games. This immersive experience makes learning more enjoyable.
QR codes can be linked to various resources such as audio clips, images, or videos from local museums or Te Papa. Using a multisensory approach helps with comprehension, knowledge retention, and acquisition. With QR codes, teachers can personalise and differentiate instruction, allowing students to access the content at their own pace and level. This approach promotes autonomy and self-directed learning. QR codes eliminate the need for complex URLs or extensive searching, ensuring quick and direct access to the appropriate content. They help students connect what they learn in the classroom and real-world applications. For example, a QR code could be linked to a website with examples of how things are made or how plants in the hupara are used to make traditional medicines. This enhances their understanding and motivation to learn.
In conclusion, QR codes have become a valuable tool for enhancing learning experiences in our playspace/hupara due to the COVID-19 pandemic. They provide interactive and engaging access to additional learning resources, such as multimedia content, stories, and demonstrations. This multisensory approach supports learning and caters to individual student preferences. QR codes enable personalised and differentiated instruction, promoting autonomy and self-directed learning. They eliminate the need for complex URLs or extensive searching and help students make connections between classroom learning and real-world applications. Incorporating QR codes into our playspace/hupara will enhance student engagement, motivation, and the overall learning experience.
Methodology
Research Design
This research delves into students’ experiences from a Decile 1 primary school in Hawke's Bay. The goal was to encourage their learning by crafting a hupara, a Māori cultural resource. The school has a student population of 193, with 60% being Māori, 22% European or Pakeha, 13% Pacific Islanders, 3% Asian, and 2% others. The initiative is multi-dimensional, aiming not only to provide a space for physical activity but also to educate students about local history, traditional healing, and crop growing. Through this learning experience, Māori students can feel more engaged in their education and part of a community that celebrates their culture and values.
Qualitative research
The interpretative paradigm within the qualitative research framework influences my study. This, according to Denzin and Lincon (2005), indicates that qualitative research is the study of objects in their natural context and an endeavour to explain occurrences in terms of the meaning that people bring to them. To better understand ideas, opinions, or experiences, qualitative research involves gathering and analysing non-numerical data (such as text, video, or audio). It can be used to uncover intricate details about a situation or to spark fresh research concepts. In the humanities and social sciences, qualitative research is frequently used in fields like anthropology, sociology, education, the health sciences, history, etc. "What is a paradigm, exactly?" A paradigm is a group of theories and precepts used as a framework or model for research. A paradigm describes the state of knowledge, the type of problem(s) to be investigated, appropriate research methodologies, and how data should be processed and understood. Interpretivism is a product of idealistic thought. The term has also been used to group schools of thought that reject the idea that meaning exists outside of people's awareness and interpretation, such as social constructivism, phenomenology, and hermeneutics. Interpretivist approaches to social science contend that researchers must investigate this because meaning is experienced through the eyes of specific individuals. The premise of an interpretive theory is that one can only comprehend life from within. People's cultures, relationships, and beliefs cannot be taken at face value; rather, each person's interpretation of them must be considered.
Qualitative research generally means designing and conducting studies that gather data by using methods such as interviews, direct observation of people, participation, and focus groups. As this research includes teachers, whanau, and stakeholders and their perceptions on what values, learning, and history are to be incorporated into the hupara, it will need to be recognised that participants will bring their perceptions and biases (Alharahshel & Pius, 2020; Bhattacherjee, 2012).
Qualitative methodologies should underpin research to gain a holistic understanding of Māori perspectives and tikanga through knowledge exchange and engagement with people's lived experiences.
Methods:
Whanau, BOT, and teacher’s voice
Through small focus groups, the board of trustees, teachers, and whanau's opinions were gathered. A focus group is a research approach that gathers a small group of individuals in a safe setting to answer questions. The group is selected according to specified demographic characteristics, and the questions are intended to shed light on an exciting topic. Focus groups are an efficient way of collecting information because they involve very few participants and generate rich insights into aspects of the values being tried to be implemented.
It will be crucial to get feedback from the whanau on the curriculum components that should be taught, as well as the values and social skills that need to be instilled in our students. A significant level of stakeholder participation and recognition for whanau surrounding teacher and student engagement in this will be crucial. Feedback on the significance of students studying their whakapapa (genealogy) and what that looks like for our Pacific Island and non-Māori children is required. Discussions in focus groups will be used to accomplish this. To ensure that the perspectives of Māori, Pacific Islanders, and non-Māori people are heard, focus groups will be divided by ethnicity.
While serving as the institution's governing body, the Board of Trustees also serves as a stakeholder in the school. Their input is essential to ensuring that Mara Hupara is in line with both the school's strategic plan and the national educational learning priorities. Teachers are essential to curriculum developers and have a thorough understanding of the needs of their students; as such, their input is crucial in developing and establishing the curriculum and linking the Hawaii curriculum to the school's local curriculum.
Te Takanga o Te Wa and Aotearoa New Zealand's history will be included in the localised curriculum of all schools beginning in 2023. The curriculum now makes it clear that our history is expected to be included in the local curriculum. There are three components to the history curriculum topic in Aotearoa, New Zealand: understand, know, and do. Teachers will build learning experiences that integrate these aspects into their teaching so that student learning is profound and significant. The other aspect of the significance of the hupara will be the integration of digital technology to support students' learning.
Gaining student’s Voice
"Student voice" is a metaphor for active student involvement and participation in themes that are relevant to their educational experiences. The idea of a student’s voice has two facets in education. It is the expression of principles, thoughts, beliefs, ideas, and viewpoints of individuals and groups of students in a school, as well as educational methods and strategies based on students’ preferences, interests, and aspirations. Listening to and acting upon student preferences, interests, and opinions helps students feel immersed in their learning and may spark passions that boost their perseverance.
According to research from the Quaglia Institute for School Voice and Aspirations (2016), children who feel they have a voice in school are seven times more likely to be academically motivated than students who do not believe they have a voice. According to these 239 schools and 14 state studies, students’ voice leads to an improved possibility that students will perceive self-worth, engagement, and purpose in school. The more possibilities for choice, control, challenge, and cooperation that teachers can provide their pupils, the better their motivation and engagement will be. This may have an effect on a student's degree of effort and resilience, which are two of the most influential factors for school success (Toshalis & Nakkula, 2012).
The New Zealand Council of Educational Research (NZCER) collaborated with the Ministry of Education of New Zealand to develop the Wellbeing@School survey. This survey is grounded in empirical evidence and has undergone rigorous testing and validation to ensure its reliability and validity. In New Zealand schools, the Wellbeing@School survey is widely used to assess and promote the well-being of students, staff, and parents. It is intended to collect information on various aspects of well-being, such as emotional well-being, relationships, school climate, and engagement. The survey bases its findings on the theory that positive well-being is vital for the academic success, social development, and overall happiness of students. The survey helps schools monitor the well-being of their students, staff, and parents over time and identify areas of concern. By collecting data on multiple dimensions of well-being, schools can identify problem areas, such as bullying, mental health issues, and low engagement, and take the necessary measures. The survey results provide valuable insights into the specific needs and challenges faced by students, schools, and parents, which can be used for planning and intervention purposes. Using this information, schools can create targeted interventions, design well-being programs, and effectively allocate resources to address identified issues. The survey assists schools in assessing the overall school climate and the quality of relationships within the school community to foster a positive school climate. Schools can create a safe, inclusive, and supportive environment that promotes well-being by gaining an understanding of the perceptions and experiences of students, faculty, and parents. The Wellbeing@School survey allows schools to evaluate the efficacy of their well-being initiatives and interventions, thereby fostering accountability. It offers a method for measuring progress and evaluating the efficacy of strategies implemented to improve well-being outcomes. In addition, the survey results can serve as evidence of schools' dedication to student welfare and their accountability to stakeholders.
Results of parental interviews
As part of the hupara/playspace project, seven parents were interviewed to gather their opinions on the 11 values proposed for promotion within the hupara/playspace. The interviews aimed to understand the parents' perspectives and gather feedback on the importance and relevance of these values. This report provides a summary of the responses received from the parents. In total, seven parents were interviewed, of whom 4 were Māori, and 3 were Pakeha or European. Two parents were male, and four were female. One parent chose not to disclose their gender. All seven parents agreed that the 11 values that we were aiming to promote within the hupara (playspace) were important. Parents' comments were also collected to gain a deeper understanding of what the value meant to them. All seven parents agreed that Kaitiakitanga, the value of guardianship, should be observed from the beginning. They emphasised the importance of instilling this value in students right from the start of their school journey.
The parents expressed the significance of Tuakana/Teina and the value of mentorship and peer support. They mentioned that the school already implements this value effectively in the classroom and expressed their enthusiasm for seeing it promoted in the playground to benefit their children and other students.
Parents highlighted the importance of Mahiotangata, particularly regarding health and safety. They stressed the need for students to be knowledgeable about identifying safe and dangerous plants and ensuring their well-being within the natural environment.
The parents acknowledged the importance of Wairau and the value of connection to the land. They emphasised the significance of taking off shoes and grounding oneself with the land to foster a sense of connection and belonging.
Parents expressed concern about the younger generation's lack of care for the environment. They emphasised the need to teach children how to care for nature, highlighting the reciprocal relationship between humans and the environment. According to them, if we care for nature, it will take care of us.
One parent commented that the value of Houora, encompassing physical, emotional, and spiritual well-being, seemed missing from the proposed values. They emphasised the significant impact the natural environment has on individuals in these aspects and suggested incorporating it into the hupara or play space. Parents unanimously agreed that Manakitanga, the value of respect and caring for others, is one of the most important values. They emphasised the need to value each other and acknowledged the importance of recognising and utilising the diverse knowledge and talents within the community. Suggestions were made to survey the community to identify and incorporate their talents within the hupara/playspace. The interviews with the seven parents provided valuable insights into their opinions regarding the proposed values for the hupara/playspace. Overall, all the values were deemed necessary by the parents, with specific comments and suggestions provided for some of the values. The feedback received will help inform the development and implementation of the hupara/playspace to align it with the desired values of the school while also meeting the expectations of the parent community.
Student Interview Results
Before the playspace or Hupara was fully completed, I wanted to establish where our students spent their time during breaks, whom they spent their time with, and how regulated students were when returning to class after a morning tea or lunchtime break. My initial assumption was that many students in Years 4 to 6 would feel dysregulated when they first returned to class after a busy break, as school pastoral behaviour data showed that 42% of students had either a minor or major physical incident during the break times.
Before the playspace/hupara was built, I surveyed all the students in years 4–6 and asked them first where they liked to play during break times and whom they liked to spend their break times with. Of the 53 students, the majority played either on the basketball courts or in the area in front of their classrooms under the shaded area. There were a few students, mostly boys, who were out on the field playing sports like rugby and other ball games. They mostly played with students from their friendship groups or peers. What surprised me was that only four students did not have a good experience during their break time on the day they were surveyed. The reasons for their negative experience varied, with some feeling excluded from the games and others feeling bored with nothing to do. Overall, most students seemed to enjoy their break time and the opportunity to engage in physical activity with their friends, and they felt they were in a good emotional space to return to class and continue with their learning.
Data collected from the Wellbeng@School survey conducted at the end of the year in 2022 indicated that across all three years, the majority of respondents indicated that they truly believe they belong at school. The highest percentage of Year 4 students who agreed or strongly agreed was (92.3%), then Year 6 students (19 respondents). 68% of fifth-grade students agreed or strongly agreed with the statement. It can be concluded that a sizeable proportion of students feel a sense of belonging in their school environment. Regarding their teachers' interest in their culture and background, students hold a variety of perspectives. 88.9% of Year 4 students agreed or strongly agreed that their teachers were engaged and supportive. A similar proportion of Year 5 students (68%) agreed, while only a tiny percentage (9%) disagreed or strongly disagreed. Students in Year 6 expressed both agreement (8 respondents strongly agreed) and disagreement (14 disagreed). This suggests that teachers might still have room for improvement in cultural awareness and inclusion. Different students had various perspectives on the significance of school values. Most Year 4 students (82.1%) agreed or strongly agreed, while a minority (21.4%) disagreed or strongly disagreed. 55% of Year 5 students agreed, but 36% disagreed or strongly disagreed, a smaller majority than in Year 4. Most Year 6 students (16 respondents) agreed, indicating that the school's values are usually recognised and adhered to. Nonetheless, there is still some disagreement or lack of consensus among students regarding the significance of school values. Most students in each of the three years agreed or strongly agreed that the school maintains its buildings and playgrounds. The highest percentage of Year 4 students who agreed or strongly agreed was 92.6 per cent, followed by Year 5 students (55%) and Year 6 students (11 respondents who strongly agreed). Nonetheless, significant proportions of Year 5 (14% and 9%) and Year 6 (9% and 3%) students disagreed or strongly disagreed, indicating that some individuals believe the maintenance is insufficient. Overall, the data indicate that students have a positive sense of belonging, differing perceptions of teachers' interest in culture and background, a consensus on the importance of school values, and aspect levels of satisfaction with building and playground maintenance. While acknowledging the positive aspects of the student’s sense of belonging and shared values within the school community, the findings highlight areas for improvement, such as strengthening cultural understanding among teachers and addressing concerns about the maintenance of school facilities.
A survey was conducted in 2023 to evaluate the effectiveness of the hupara. The survey was targeted towards senior students who had used the playspace for almost two school terms after its construction. The primary objective of the survey was to determine the level of enjoyment that the students experienced while playing in the playspace. The survey also aimed to gauge the extent to which teachers utilised the playspace as a teaching resource for the local curriculum. In addition, the survey sought to determine whether the playspace was perceived as a calming location by the students. The sample size of the survey comprised 77 students from Year 4 to Year 6, with 43.6% identifying as Māori and 8.5% identifying as Pakeha/European. The Ata Rangi Star Compass emerged as the most frequently taught component of the Hupara across all year levels, with close to half of the students acknowledging its relevance to the local curriculum, particularly with the advent of Matariki. Equally, stories about Mataruahou, Tutaekuri River, Hikurangi pa site, and Otatara pa were also frequently featured in the local curriculum. However, Te Matau-a-Māui did not receive as much attention, particularly among Year 4 and Year 5 students. While most students across all year groups found the Hupara to be a calming environment, a small percentage either disagreed or were uncertain. The Hupara was also a preferred spot for outdoor activities and cultural experiences. Nonetheless, promoting greater awareness and education about the cultural significance of Te Matau-a-Māui is imperative to ensure it receives equitable attention in the local curriculum.
Overall, almost half of the students reported that the playspace/hupara provided them with a place to self-regulate when they were not ready to enter the learning space. However, over 10% of students in Year 4 to Year 6 were uncertain whether the playspace/hupara would be a calming location for them.
The playspace/hupara was deemed an essential aspect of the local curriculum by nearly half of the students, particularly for teaching the Ata Rangi Star Compass and local cultural locations. The playground/hupara was considered a tranquil area frequently utilised for outdoor activities and cultural experiences. However, cultivating more awareness and education about the cultural significance of Te Matau-a-Mui is essential to ensure it receives equal weight in the local curriculum.
Overall, the evaluation indicates that the playspace/hupara has successfully provided students with enjoyable breaks, a sense of belonging, and opportunities for physical activity and cultural learning. Nevertheless, certain areas necessitate attention, such as improving the cultural awareness of teachers, achieving consensus on school values, and addressing concerns about building and playground maintenance. Integrating Te Matau-a-Mui into the local curriculum requires additional effort.
What did I learn? What can others learn from my research?
As a passionate principal, I am committed to incorporating Māori culture into our school's curriculum. My change project has specifically focused on developing a mara hupara, a traditional Māori playspace, connecting students with their culture and passing on traditional knowledge and skills. Another focus was that the mara hupara in time could foster better collaboration and teamwork among students and teachers.
Throughout my research, I gained a deeper understanding of the significance of play-based learning, distributed leadership, and diversity in education. In particular, I discovered that implementing a dispersed leadership model could be a powerful way for schools to adopt a culturally responsive approach while ensuring that all stakeholders have a say in the decision-making process. Place-based education also emerged as a critical tool to help students connect with their community and develop a strong sense of belonging. To create a truly successful learning environment, inclusivity and diversity must be at the forefront. By embracing unique perspectives and contributions, especially those from the local Māori community, we can foster a sense of community and belonging among students. Collaboration is also an essential aspect of Māori pedagogy, emphasising interpersonal connections, interdependence, and community. By promoting collaboration through play-based learning and indigenous learning strategies, students can explore their cultural heritage and develop a stronger sense of identity and belonging. Furthermore, by sharing power and decision-making among stakeholders through distributed leadership, we can enhance collaboration and ensure everyone has a voice in the learning process. This approach allows educators and stakeholders to work together to create a more inclusive and equitable learning environment that values the diversity of its students and the unique contributions they bring to the table. Overall, promoting an inclusive learning environment that values diversity and collaboration is crucial for achieving positive outcomes for students and communities. By embracing these values and implementing innovative strategies like play-based learning, place-based education, and distributed leadership, we can create a more equitable and effective educational system that benefits everyone involved.
This paper delved into the qualitative research methods to obtain an in-depth understanding of the participants' perspectives and experiences. The research outcomes indicated that there is considerable support for integrating Māori values into the mara hupara, emphasising the creation of a culturally appropriate and supportive environment for Māori students. However, participants also voiced their concerns about inclusivity and balancing traditional Māori practices and values. Moreover, my research highlights the significance of Mātauranga Māori in education, emphasising its vital role in cultural revitalisation, sustainability, and holistic problem-solving. The paper emphasises the necessity for our school to establish cultural standards that align with their values, expressed in a language that students can comprehend and achieve. Mātauranga Māori is recognised as a crucial element for Māori students, laying the foundation for cultural identity, self-determination, and decision-making. The combination of Mātauranga Māori knowledge with Western scientific knowledge is deemed highly valuable.
In summary, this paper proposes the integration of Māori culture, play-based learning, distributed leadership, and diversity in education. The mara hupara project exemplifies how these principles can be implemented, with a focus on creating a culturally responsive and inclusive learning environment. The paper also highlights the need for further research into the potential benefits and challenges of incorporating Māori values into similar projects, which can provide insights into the development of hupara's in other schools.
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Resources:
QR code that leads to the development of the school’s Local curriculum: Please note that this is not for public viewing as I have left the school, and the page is still under development by the new principal.