Māori frameworks of learning and wellbeing

Akō meaning and in practice

There is a range of holistic wellbeing frameworks currently available for working with Māori in both education and health. These frameworks include:

Rose Pere’s (1991) framework, Te Wheke;
the Ministry of Education’s (1996) early childhood curriculum, Te Whāriki;
Irwin’s (1984) triangle, based on the elements of mind, body and spirit;
Durie’s (1994) Te Whare Tapa Whā;
and Durie’s (1999) Te Pae Mahutonga.

Navigating Kaupapa Māori Fields of Knowledge"Navigating Kaupapa Māori Fields of Knowledge" published on by Oxford University Press.

Braided rivers

Macfarlane, A., Macfarlane, S., & Curtis, T. (2019, September 30). Navigating Kaupapa Māori Fields of Knowledge. Oxford Research Encyclopedia of Education.

Braided river

the braid is not the river

Gravel banks mean your cannot see the other braids. You may think there is only one river because you're in it.

But the braids all make up the river. They are needed.

It is not a dichotomy.

Wairua. Wai rua two waters.

Poutama

www.researchgate.net/figure/a-The-He-Poutama-Whakamana-framework-Macfarlane-and-Macfarlane-2018-mirrored-by-b_fig2_342990579

Tuakana teina meaning and in practice.

The tuakana–teina relationship, an integral part of traditional Māori society, provides a model for buddy systems. An older or more expert tuakana (brother, sister or cousin) helps and guides a younger or less expert teina (originally a younger sibling or cousin of the same gender).

In a learning environment that recognises the value of ako, the tuakana–teina roles may be reversed at any time. For example, the student who yesterday was the expert on te wā and explained the lunar calendar may need to learn from her classmate today about how manaakitanga (hospitality) is practised by the local hapū.

Source - TKI

Rose Turuki Pere’s model of Te Wheke,

The concept of Te Wheke, the octopus is to define family health. The head of the octopus represents te whānau. The eyes of the octopus as Waiora (total wellbeing for the individual and family) and each of the eight tentacles representing a specific dimension of health. The child is at the heart of its community and everything exists around it and for the child.

TE WHEKE:

The concept defines whānāu (hapū, Iwi) health. Beginning with the;

Upoko ~ represents whānau

Eyes ~ represents Waiora / total wellbeing of the individual and the whānau.

The Tentacle represents the specific dimensions of health. The dimensions are interwoven and have close relationship, (observe how an octopus moves, swift and in one movement, everything in coordination).

Wairuatanga ~ spirituality
Hinengaro ~ the mind
Taha tinana ~ physical wellbeing
Whanaungatanga ~ extended family
Mauri ~ Life force in people and objects
Mana ake ~ Unique identity of individuals and

Whānau.

Hā, a koro/kui ma ~ Breath of life from forebears
Whatumanawa ~ The open and healthy expression of

emotion.

Whare Wananga link

In pre-European times the Maori had evolved a peculiar institution in the form of a school of learning. In order to preserve tribal lore it was necessary that it should be taught to a certain number of young men of each generation, hence the institution known as the whare wananga and Whare kura.

The whare wananga, or house of occult lore, was an ancient institution. The original one, known as “Rangiatea,” was situated in the uppermost of the twelve heavens. The first one on earth was erected by one Rua-te-pupuke, who is the personification of knowledge, and was situated in the original homeland of the Maori. The name of this house of learning was “Whare-kura,” which name is often employed as a synonym for whare wananga. In this house was conserved all the tapu knowledge of the three “baskets” of the wananga, or esoteric lore obtained by Tane from the Supreme Being.

Rangiātea

https://en.wikipedia.org/wiki/Rangi%C4%81tea

Rangiātea in New Zealand Māori culture and tradition, is considered to be simultaneously a physical place as well as a metaphysical place.[1]

The physical Rangiātea is somewhere in the Pacific Islands, possibly Ra'iātea Island in the Society Islands (also known as Tahiti), however, it is not totally certain.[2] Other possible locations are in the Cook Islands.

The metaphysical place is considered a font or source of learning and knowledge, especially knowledge handed down by gods, spirit-ancestors, or ancestors.

For example, the mythical god-ancestor Tāne is said to have received the Baskets of Knowledge from the supreme being Io. These baskets were suspended within a building named Rangiātea.

This position as a source of higher learning is reflected in the ancient exhortative proverb:

"Kia puta ai te ihu ki Rangiātea." 'So that your nose may arrive at Rangiātea.'

This expression encourages the individual to pursue study, practice, and mastery of skills to fulfil their potential.

Another well-known proverb referring to Rangiātea is this one, which reminds a person that we are all connected to a common source and thus remain united by a commonality:

"E kore au e ngaro, he kākano i ruia mai i Rangiātea." 'I shall never be lost, I am a seed sown from Rangiātea.'[3]

The metaphorical "seed" represents growth, development, and self-realization. Linking it to Rangiātea provides that this growth and development is founded in the attainment of higher learning, as handed down by ones' antecedents.

Rangiātea is closely related to, and possibly located within, the ancestral homeland of Hawaiki.[4]

Several of the ancestral migratory Māori waka (ships) are said to have launched from Rangiātea, namely, Aotea, and Matawhaorua. Other waka may have also originated from the same location, however, definitive origins are not entirely clear.[5]

Te Whare Tapa WhāA wellbeing model developed by leading Māori health advocate Sir Mason Durie in 1984, describing health and wellbeing as a wharenui.

Mātauranga Māori

Understanding Mātauranga Māori | E-Tangata“Mātauranga Māori is linked to Māori identity and forms part of the unique features which make up that identity. Because this is so, it also means that mātauranga Māori is a unique part of the identity of all New Zealand citizens.” — Sir Hirini Moko Mead.

kep.org.nz/assets/resources/site/Voices7-16.Matauranga-Maori.pdf

Put simply, the term refers to Māori knowledge. However, once efforts are made to understand what the term means in a wider context, it soon becomes evident that mātauranga Māori is a lot more complex.

It is a part of Māori culture, and, over time, much of the knowledge was lost.

Some individuals think that terms such as tikanga Māori, āhuatanga Māori, kaupapa Māori, manaakitanga, te reo Māori, waiata, tā moko, kapa haka and tauparapara are mātauranga Māori.

Yes, they are partially correct as these items are parts of the whole. They are, however, parts that, in modern thinking, would be called subjects, and there is a wide variety of them covering all aspects of human activity.

Language was the vehicle and the tool that people employed to access, contribute to, or think about, knowledge in general. Mātauranga Māori refers to Māori knowledge in its widest and broadest terms. Te reo Māori was formerly the only language that the people used to express ideas, to talk about knowledge, to argue with others, to pass on knowledge, or simply to reflect in silence.

It’s my belief that mātauranga Māori is a cultural system of knowledge about everything that is important in the lives of the people. Lessons learnt in the past are added to the knowledge system and sometimes remembered in literary forms, such as proverbs. It could be that an important value is incorporated into the range of values that are an essential part of the knowledge system.

Supporting maori learners SET article.pdf

https://teatawhai.maori.nz/wp-content/uploads/2023/11/Te-Whare-o-Oro-20231116.pdf

Te whare o oro

all brains work the same - just as all hearts work the same way - the processes (pumping oxygen around the body, and laying down neural pathways - is the same for everybody - barring defects or disease)

This means the way we acquire information and it is embedded is the same.

but the experiences and pathways forged in the brain differ from person to person

This is diversity

There are optimum ways for our organs to work

Rangaranga reo a ta and HRM

Teresa and Di's connections

https://docs.google.com/document/d/1_93i2S5BjQovX7S8hWWtQ-mKQzrY86Eh3JIGo1szVX8/edit?tab=t.0

Tuakaana teina -

Cooperative models - find a whakatauki about cooperative learning. each can correct and learn from each other

wananga

ways of learning - in the dark on the marae. one starts and then the next joins in = repetitions around the circle. - rakau method .

From the rākau to the ngākau