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Te Marautanga o Aotearoa

Te Āhua o te Ākonga ka Puta (Graduate Profile)

Ko Aoraki te Mauka  

Ko Kā Tiri Tiri o Te Moana Te tāhuhu .

Ko Mahinapua, Mapourika, Wahapō, Matahi, Paringa, Moeraki, Kāniere, me Kōtuku-Whakaoho ngā roto Whakaohoare.

Ko Makaawhio me Arahura ngā awa

Ko Poutini te taniwha

Ko Poutini te tai

Ko Poutini Kāi Tahu te iwi

 

“He taura whiri kotahi mai anō te kopunga tai nō i te pū au”

“From the source to the mouth of the sea all things are joined together as one”

Mountains and oceans together make the earth. Neither can conquer, nor exist in isolation from, the other.  The bond between mountains and oceans has always been a strong connection for Poutini Kāi Tahu. This sets a foundation for its history and people that are often heard about in the local oral traditions such as waiata, pūrākau, and pakiwaitara.

From ngā pae mauka, ākonga are able to look out towards the sea and view the endless possibilities for their future. A future where ākonga are confident and comfortable conducting themselves in both a Māori and Tauiwi world.

Wairua, Wairuatanga

Te Tai Poutini, ‘the tides of Poutini’, the kaitiaki who brought pounamu to the West Coast. Poutini the taniwha swims up and down the West Coast of the South Island protecting both the people and the mauri of the pounamu.

Te reo Māori and customs are under threat. Together Te kura teina and Te kura tuakana are committed in developing ākonga to be confident, competent and capable so that they may find their place on the marae and their place in the world.

Ki uta ki tai

Our mountains, ocean, rivers and lakes allow ākonga to connect purposefully with the natural environment as well as develop an understanding of their historical, cultural and sustainable significance. When ākonga explore their relationship within the takiwa of Makaawhio and Kāti Waewae, it promotes an ecological identity that acknowledges everyone’s place in the world.

Te Ao Turoa

Forming an ecological identity opens ākonga to a broader connection with ngā ātua o te taiao. As our ākonga build their relationship with the place they live, their knowledge of who they are and their own sense of identity grows. An interconnected identity allows us to experience Papatūānuku as our home.

Taoka tuku iho

Poutini transformed Waitaiki into his own spiritual essence – pounamu – and fled down the river to the sea. Waitaiki became the ‘motherlode’ of all pounamu.

Learning about and respecting taonga will encourage our ākonga to explore and learn ways in which to be part of a much wider shift towards global ecological sustainability.

Hokitika Primary (Te kura teina) and Westland High School (Te kura tuakana)  together with whānau and ākonga will explore the opportunities to increase more points of connections, to meet the personal aspirations of our ākonga and contribute to the goals of our whānau, hapū, iwi, local community and wider world.Te kura teina will be using Te Marautanga o Aotearoa as the basis for its curriculum.

Te Marautanga is the document that describes the essential knowledge, skills, values and attitudes appropriate to Māori-medium schools. Kōrero (oral language), pānui (reading), tuhituhi (writing) and pāngarau (mathematics) are the learning foundations across all of Te Marautanga o Aotearoa. They enable the broad outcomes of the curriculum to be achieved.

 

The journey in education ebbs and flows just as the River does in its flow to the open sea.

Through their Te Kura Teina journey ākonga will develop the following values, attitudes and/or aptitudes.

  • Whakapapa: Are curious, motivated, self-reflective learners who generate questions to deepen understanding about their identity, origins, and the world around them
  • Whānaungatanga: Can engage in constructive dialogue, value literature and their language and express oneself effectively through a variety of modalities
  • Manaakitanga: Can take care of people, take care of things, take care of the environment, and seek to make the community a better place for all
  • Rangatiratanga: know when and how to lead, follow and work together as an active listener and meaningful contributor
  • Wairuatanga: Seek to honor and reflect on multiple viewpoints in order to broaden understanding and solve problems
  • Ūkaipōtanga: Approach challenges with an open mind and a willingness to take imaginative risks while generating ideas and refining solutions
  • Kotahitanga: Do one’s best work

Continuing with Te Marautanga and through their Te kura tuakana journey ākonga will deepen their understanding of :

  • Whakapapa: As the foundation of the Māori world view, linking us to everything and everybody. It grounds us and gives us a place in the scheme of things.
  • Whānaungatanga: Kinship underpins both schools and is part and parcel of who we are as Māori. It is about being part of a larger collective, whānau whānui, contributing, receiving, supporting and where necessary taking responsibility.
  • Manaakitanga: Impart manaaki or ‘mana enhancing’ behaviour towards each other in the whānau whānui and with external relationships and contacts.
  • Rangatiratanga: Demonstrate rangatira attributes of integrity, courage, respect, loyalty, confidence, honesty, self discipline, commitment, focus, generosity of spirit and dedication in all we do.
  • Wairuatanga: Provide sustenance to one another, understanding and believing that there is a spiritual element that needs nurturing in addition to the physical.
  • Ūkaipōtanga: The importance of place, where we belong, where we can contribute, where we gain our strength, gain our energy.
  • Kotahitanga: Maintaining unity of purpose and direction, a commitment of oneness of mind and action towards achieving the vision.

 

Te Āhua o te Ākonga ka Puta (Graduate Profile)

  • Competent command of Te Reo me ona tikanga o Ngāi Tahu
  • Capable on the marae
  • Confident in themselves as Māori
  • Competent learners
  • Capable of academic success as Māori
  • Confident in managing the next phase of their life
  • Mō tātou, ā, mō kā uri ā muri ake nei
  • For us and our children after us.
  • As well as supporting us in the development of Māori language skills, Kapa Haka has many other benefits for us. It provides leadership opportunities and promotes tikanga Māori, history and much more. It gives us the opportunity to celebrate and affirm our culture.  

Student voice and aspirations  

Kapahaka to be compulsory as a means of self, hapu and tribal expression.

Te reo Māori Ko te reo te manawapou o te iwi, Mā te korero, Te reo e ora ai, Mā te ora o te reo, Ka rakatira

Tau 1-2

  • Know and perform haka “Tahu Potiki”
  • Start their pepehā journey
  • Karakia iti

Tau 3-4

  • Know pūrākau Aoraki, Rakaihautu me te iwi Māori –Rangi/Papa, Māui
  • 2 waiata a ringa ( Kai Tahu/Kati Waewae)

Tau 5-6

  • Know local pūrākau (Poutini)
  • Purākau Rona, Rata
  • Know hitori of local rohe (ngā awa me ngā roto)
  • Develop and extend karakia

Tau 7-8

  • Confident and competent performer in kapa haka
  • Know and understand of navigation methods used by tupuna. Ngā waka, ngā mauka o te iwi Māori
  • Takata Rongonui
  • Know local pūrākau (Pae Mauka)
  • Know hitori of significant sites in and aroung Te Tai Poutini (Paenga pakanga (battle site), Pa (ancient pa site) Mahinga kai (traditional medicinal & material gathering area)  
  • Develop and extend pepehā. Know local marae history, layout and kōrero

Tau 9-10

  • Know and understand migration o te iwi Māori, Kai Tahu, Poutini Ngai Tahu.
  • Confident and competent speaker for Manu kōrero
  • NCEA Performing Arts
  • Kaitiakitanga
  • Tau 11-12
  • Able to compose waiata
  • NCEA Performing Arts
  • NCEA Te Reo Māori