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He Tamaiti Hei Raukura LITERATURE REVIEW June 2020
He Mihi CONTENTS
This paper was commissioned by the Ministry or Education and developed ABSTRACT 4
by expert practitioners and leaders with the competence, knowledge
and expertise in Māori-medium education, pedagogy, effective teaching MĀTAURANGA AND KAUPAPA MĀORI – A BRIEF INSIGHT 5
practices, curriculum knowledge, mātauranga Māori and aromatawai.
TE TAMAITI, TE MOKOPUNA 7
The Ministry of Education takes this opportunity to thank all the people
involved in contributing to this paper. Without their dedication, passion
REGENERATION OF TE REO MĀORI – A BRIEF TIMELINE 9
and commitment this paper would not have come to realisation.
The following people were involved: Rawiri Toia, Awhina Gray,
CHILD-CENTRED PEDAGOGY 12
Hineihaea Murphy and Tabitha McKenzie.
CHILD-CENTRED APPROACHES TO CURRICULUM DEVELOPMENT 14
Aotearoa New Zealand – Te Whāriki (2017) 15
Wales – Foundation Phase Framework (Revised 2015) 17
Australia – Early Years Learning and Development Framework (2016) 19
Scotland – Curriculum for Excellence (2019) 21
He Tamaiti Hei Raukura 22
CONCLUSION 25
REFERENCES 26
Commissioned by the Ministry of Education, October 2020
Prepared by Victoria University of Wellington
Haemata Ltd, Gray and Gray Associates.
This PDF published 2021 by The Ministry of Education
PO Box 1666
Wellington 6140
All rights reserved.
Copyright this publication © Crown 2021
Enquiries should be made to the Ministry.
ISBN: 978-1-77550-645-4
Please note all ideas within this paper will continue
to evolve and develop over time, and should not be considered final.
4 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 5
Literature Review Literature Review
ABSTRACT perspective are then discussed to provide
understanding about the meaning of this MĀTAURANGA “Although severely impacted
by European colonisation, the
AND KAUPAPA
approach and how it is enacted here in
Child-centred curriculum is the mātauranga Māori continuum was
Aotearoa. Research from indigenous and
main topic for this literature review.
never entirely lost as important
MĀORI
international communities will then be
Researching literature that exists in
drawn on to provide perspectives from fragments and portions – notably
Aotearoa New Zealand first and foremost other settings. Issues about equity will also
is the method by which the authors
A Brief Insight the Māori language - remain
be shared followed by knowledge and skills
have undertaken to set the tūāpapa, the required by Māori students to flourish in the
today. These fragments and
In a recent position paper about
foundation for this review. The purpose 21st century. portions are catalysing a new
mātauranga Māori, Royal (Ministry
of this is to highlight what is already
In reviewing this literature, we aim to better
creative period in Māori history
of Education, 2019a) asserts that an
happening here at home before looking understand child-centred curricula, what it agreed definition of mātauranga Māori
and culture and in the life of the
abroad to critique, evaluate and add to means, how it is designed, how it is enacted New Zealand nation.”
does not exist despite its widespread
the research. and more importantly how it is developed
interest and use. He instead offers an (Ministry of Education, 2019a, p. 23)
sensitively and responsively for the different
Mātauranga Māori in the traditional and orienting statement as a starting point
backgrounds and experiences of students.
contemporary modern-day sense is briefly for productive discussions and debates
Another key factor is to understand how The evolving nature of mātauranga Māori is
discussed at the beginning. This sets the
a child-centred curriculum captures what to springboard from. also supported by Hirini Moko Mead (2016,
scene for discussing assumptions about
societies value and how curricula can reflect Royal (Ministry of Education, 2019a) pp. 337 – 338) who states that
epistemology or theories of indigenous
and enact these values. talks about mātauranga Māori as a body
knowledge as well as methodologies of
kaupapa and mātauranga Māori. A brief All of this knowledge provides insights of knowledge brought to Aotearoa by “The term ‘mātauranga Māori’
account of Māori-medium educational into the varied landscape of education and Polynesian ancestors of present-day Māori. encompasses all branches of
settings and initiatives to revitalise te reo From the lived experiences in Aotearoa, this
creates pathways for considering ways in Māori knowledge, past, present
Māori is also provided to set the foundation which the needs of Māori-medium learners body of knowledge held by our Polynesian
for this review. Aspects about ‘the child’ and graduates are met for them to prosper ancestors grew and changed as they and still developing. Mātauranga
and a child-centred approach from a Māori in the 21st century. adapted to life on this new island. No-one, Māori has no end: it will continue
however, could foresee the considerable to grow for generations to come
change that was to take place following the
… it comes with the people, with
arrival of Europeans in the 18th century. At
first, changes to mātauranga Māori were the culture and with the language.
positive, but as European colonisation Mātauranga Māori is and will be.”
took hold, this knowledge became gravely
endangered. Mātauranga is thus constructed by a person
from an aspect of the world, based on
how they perceive and understand that
aspect of the world. Mātauranga Māori is
about a Māori way of being and engaging
in the world, using tikanga and kawa to
examine, analyse and understand the world.
Mātauranga Māori is based on ancient values
of the spiritual realm and is constantly
evolving as Māori continue to make sense of
their existence in the world (Royal, 2005).
Understanding and explaining how we
know what we know is called epistemology
(Crotty, 2003). Epistemology, or theory
of indigenous knowledge as Royal calls
6 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 7
Literature Review Literature Review
it (2005) is about how one experiences
the world and thinks deeply about those
of research, the authority of research,
and the quality of its representation of TE TAMAITI, accept what they have to say. I
am grateful for that because they
TE MOKOPUNA
experiences. It is also essential to be aware the experiences and their perspective of
of and provide a philosophical grounding the participants are judged by criteria were trying to get me to maintain
for deciding what kinds of knowledge are constructed and constituted within Māori my Māoritanga, and that’s how
possible and how we can ensure that they
are both adequate and legitimate (Maynard,
culture (Bishop, 2005). Moreover, Irwin
characterises Kaupapa Māori as “research,
Ehara taku toa they did it.”
1994 in Crotty, 2003). which involves the mentorship of elders,
which is culturally relevant and appropriate
i te toa takitahi, An earlier comment on the role of children
was from one of the very first missionaries,
engari he toa takitini.
An epistemological version of validity can
while satisfying the rigour of research” Reverend Samuel Marsden. In the early
be promoted by Kaupapa Māori research
(cited in L. T. Smith, 1999, p. 184). 1800s, Marsden observed the interactions
which advocates for and articulates ‘space’
in which Māori can deconstruct generally Being guided and inspired by the
My strength is not that of a and relationships between children and
accepted theories about power and mentorship and wisdom of our ancestors single warrior, but that of many. chiefs and noted that:
knowledge as they relate to Māori (Royal, and elders is good for us as a people argues
2005). Furthermore, Kaupapa Māori is based Royal (2004; 2005). It is important though This whakataukī (proverb) defines the “The chiefs take their children
on a Māori worldview that rejects outside that we remember the world we live in is combined efforts of many as more from their mothers’ breast to
control over what constitutes authority and very different from the world of their time. productive than just the individual in
each situation. Fundamental to the
all their public assemblies. They
truth. This approach to validity locates the Their knowledge reflects their experience
power within Māori cultural practices where and we too are at a new place in time, filled combined efforts of many are the aspects hear all that is said upon politics,
what is and is not acceptable research is with new experiences in the 21st century of kotahitanga (unity), manaakitanga religion, war &c [sic] by the oldest
determined by the research community (Royal, 2005). (expressions of respect or kindness), and men. Children will frequently ask
(Bishop, 2005). Therefore, the verification whanaungatanga (expressions of support
and love within a family). Leadership is also
questions in public conversation
an important aspect that is best described and are answered by the chiefs. I
in Māori as rangatira (leader). Rangatira have often been surprised, to see
comprises two distinct words – ranga is the sons of the chiefs at the age
a derivative of the word raranga, which
of 4 or 5 years sitting amongst
means 'to weave', and tira simply means
‘a group of people’. Hence, translated, a the chiefs, and paying such close
rangatira is a person who can weave a attention to what was said ... There
group of people together in the pursuit can be no finer children than
of common objectives. Moreover, this
[those of] the New Zealanders
whakataukī encapsulates the concepts
of whaikoha (respect) and manakohanga in any part of the world. Their
(acknowledgement) – respect for those parents are very indulgent, and
who are both leading or helping as well as they appear always happy and
acknowledgement of what they have taught
playful, and very active.”
you. The importance of these aspects
is captured in Haig’s (1997, pp. 40 – 41) (Salmond, 2017, p. 114)
comment about growing up with the old
people: The bringing together of our old people
and mokopuna was also the essence
“They’d say to me, ‘Titiro, moko! of kōhanga reo (language nests), an
Whakarongo, moko!’ … I learnt to important movement for maintaining our
Māoritanga, our language and addressing
say yes, never to say no to my “issues of educational failure, socio-cultural
old people, and that was what I disruption and identity interference due
was taught by my grandfather – to colonisation” (Skerrett & Ritchie, 2019,
p. 52). Elders fluent in te reo Māori were8 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 9
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brought together with their mokopuna, and
their parents, following the Māori model REGENERATION pathway to equity (Ministry of Education,
2019b; Ministry of Education, 2009; Reedy,
OF TE REO
of whānau development (Royal-Tangaere, 2000). In 1978, Rūātoki School became the
2018). Kōhanga reo was described by Māori first official bilingual school in New Zealand.
MĀORI
leaders as “a social justice movement, Then in 1979, the Te Ataarangi movement,
a manifestation of tino rangatiratanga developed by Katerina Te Heikōkō Mataira
(self-determination) under the Treaty and Ngoingoi Pewhairangi, was established
A Brief Timeline
of Waitangi.” (Te One, 2013, p. 11). The to restore Māori language knowledge to
movement was also touted as an example Māori adults. It is based on Caleb Gattegno’s
In the early 1800s, it is believed that
of a solution to the existing system of ‘The Silent Way’ “…which is neither a
nearly everyone in New Zealand spoke
education that disadvantaged Māori, a structural nor a direct…method of teaching
solution that was by Māori, for Māori (Te
Māori, including the settlers from but a way in which everything and everyone
One, 2013). The first kōhanga Reo opened overseas (Te Puni Kōkiri, 1999). However, serves one aim: to make everyone into the
in Pukeatua, Wellington in April 1982 (Te that began to change as more settlers most competent learner” (Mataira, 1980, p.
Puni Kōkiri, 1999). Overall, the kōhanga came to New Zealand and did not learn 48).
reo movement focused on immersing pre- to speak Māori. There was also a general
The education system in New Zealand
school children in te reo and tikanga Māori, trend for these new settlers to demand during this time, the 1980s, was considered
empowering tamariki, whānau, hapū and (and force) Māori to speak more English. unresponsive to community needs, over-
iwi to maintain te reo and supporting its
By the 1970s, the Māori language was centralised and seen to have failed to deliver
survival (Te One, 2013). The following kōrero
becoming the language of rural areas social and educational equity (Te One,
was expressed by Dame Te Atairangikaahu,
(Te Puni Kōkiri, 1999). According to 2013). Criticism about the administrative
patron of Te Kōhanga Reo, about the
Spolsky (2003), in 1945 one-quarter of framework of the Department of Education
aspirations of our Māori language with the
the Māori population lived in the urban had been growing from all corners of the
advent of kōhanga reo.
political spectrum and within Māoridom.
areas. By the 1970s only one-quarter
Assimilationist policies had fueled growing
Mā te reo e taea ai e ngā mokopuna remained in the rural areas. This was a
discontent among Māori people and spurred
time of great social change for Māori
te taumata o te ao Māori, o te ao them on to develop more grass-roots
in their migration from rural to urban
whānui hoki.1 revolutionary movements (Te One, 2013;
areas to provide labour for industrial Irwin, 1990).
developments.
The command of the [Māori] With the success of the kōhanga reo
language by [our] young children It was predicted “Māori would be a movement, parents who had committed
language without native speakers once the themselves and their children to the cause
will scale the heights of their
contemporary generation of Māori speaking of revitalising the language were determined
Māori world as well as the world adults had passed on” (Ministry of Māori to continue the Māori language-schooling
at large. Development, 2003, p. 11). This prediction pathway (Reedy, 2000). Therefore, kura
caused grave concern among Māori people, kaupapa Māori (Māori immersion schools)
a concern highlighted in a survey conducted was the next step in the schooling sector for
by the New Zealand Council of Educational the language. The first kura kaupapa Māori,
Research between 1973 and 1978. The survey Te Kura Kaupapa Māori o Hoani Waititi, was
showed that only 18% to 20% of Māori established in Henderson, Auckland in 1985
were fluent in the Māori language and that (Reedy, 2000; Te Puni Kōkiri, 1999).
most of these fluent speakers were elderly
In the early 1990s, kura kaupapa Māori
(Benton, 1981; Ministry of Education, 2009).
extended their services to offer secondary
In response to the realisation of the serious school subjects, resulting in wharekura.
plight for the language, a range of Māori-led Māori language at the tertiary level was
initiatives began aimed at regenerating the developed next as a result of the initiatives
Māori language, reasserting Māori identity that occurred in the 1980s. According to Te
1. Quotation by Te Arikinui, Dame Te Atairangikaahu, Patron of Te Kōhanga Reo. Translation by Sir Tīmoti Karetū and striving for tino rangatiratanga as a Wānanga o Raukawa (www.wananga.com),10 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 11
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the Crown recognised Te Wānanga o students learning through the medium of conflicting influences to contend with (Pinar, To address issues of equity for Māori-
Raukawa as a wānanga (tertiary institution) te reo Māori was lobbied extensively by Reynolds, Slattery, & Taubman, 1995) all medium education, the MAG (Ministry of
under the Education Amendment Act Māori stakeholders. Voices were heard, while fundamentally pursuing answers to Education, 2019b, p. 8) advises that we
in 1993; however, it had been operating resulting in Māori educationalists achieving the question ‘What knowledge is of most need:
since 1981. In the years to follow, two more limited authority to develop curricula for worth?” (McGee, 2004, p. 82). Regardless of
– the national Māori-medium curriculum
wānanga were established: Te Wānanga o students learning through the medium of these complexities, change is needed, and it
describe teaching and learning in ways
Aotearoa (1993) and Te Whare Wānanga te reo Māori (Te Kanawa & Whaanga, 2005; is needed now.
that reflect what kura whānau, hapū,
o Awanuiārangi (1997). Each wānanga Stewart, Trinick & Dale, 2017; Ministry of
In 2018, a Ministerial Advisory Group and iwi deem to be important for their
focuses on mātauranga Māori, te reo Māori Education, 2019c). Limited authority meant
(MAG) for the Curriculum, Progress and children and young people
and their maintenance, development, and that the framework used for the English-
Achievement (CPA) work programme was
dissemination (Te Puni Kōkiri, 1999). medium curriculum was to be used to – a broader definition of ‘success’ for
formed to provide independent advice
write parallel Māori versions of the English- Māori-medium settings and clarification
Building on from the changes to the on strengthening local curricula, student
medium curriculum in the case of Pāngarau of the skills, knowledge, and attributes
education system in New Zealand during progress and information needs across the
(Mathematics) and Pūtaiao (Science). The Te that underpin that definition
in the 1980s, administrative reforms, as education system (Ministry of Education,
Reo Māori (Māori language) curriculum area
well as curriculum reforms, began. At this 2019b). Māori-medium education was a – to strengthen the capability of the sector
was exempt due to the nature of the context
stage, individual syllabi guided teaching separate focus for the Advisory group who in knowing how to support and advance
although a Ministerial Advisory Group was
and learning in New Zealand schools with highlighted three main recommendations those aspirations, both nationally and
appointed to oversee its development.
each subject area developing independently for Māori-medium education. One locally
(Stewart, Trinick & Dale, 2017). The word In 1994, the Pāngarau, Pūtaiao and Te Reo recommendation was around equity and the
– resources be directed to areas that are
‘curriculum’ itself stems from Modern Māori curriculum documents were released need to address long-standing inequities
priorities for Māori-medium education.
Latin and relates to the word ‘currere’ with for use in schools teaching through the such as those which occurred in the early
meanings including “the course of a race, Māori-medium. (For more information on 1990s with the development of the Māori- Too many decisions and initiatives in Māori-
a fast chariot, career” (Skerrett & Ritchie, these developments see Stewart, Trinick & medium curricula. medium education originate from English-
2019). In their article Te Wai a Rona, Skerrett Dale, 2017; Ministry of Education, 2019c). medium education policy and priorities.
and Ritchie (2019) unpacked the meanings Considering Walker’s (1996) comment above We must challenge this and not assume
“Equity does not mean simply
behind the word ‘curriculum’ and felt that about those who control the curriculum that English-medium policy initiatives and
the main idea was around the “course of a control the outcome of schooling, control
translating a core idea, way of priorities will always be appropriate, wanted
race to the finish line. The course outlines was political. Unbeknown to the writers of working, or priority from one or needed for Māori-medium education
(and controls) the content or the course it the Māori-medium curriculum documents at context to another. Rather, it (Ministry of Education, 2019b). This way
will take, the rules that regulate the race, the time, the NZC was not just the first but means enabling different ideas, of thinking does little to support the
and together they shape the outcomes” (p. the only curriculum given official status, the aspirations of Māori to be self-determining
49). According to Ranginui Walker, “those Māori-medium curriculum documents were
ways of working, and priorities in growing healthy young future leaders
who control the curriculum control the not afforded this same status (H. Murphy, to emerge. We, in Māori-medium and their whānau for today and the future.
outcome of schooling” (1996, p. 3). personal communication, June 11, 2020). education, want an approach A significant transformative shift in our
to curriculum, progress, and education system is required to address the
An example of this is the development of A dominant narrative that reinforces
inequities, racism and bias that exist, our
curricula for the compulsory schooling privilege and disadvantage based on achievement that recognises young leaders of the future deserve it, they
sector. The New Zealand Curriculum (NZC) Pākehā values has plagued our education education as a means toward need it to happen and so do we all.
was the first mandated national school system in Aotearoa for many generations.
realising Māori aspirations for
curriculum released in the early 1990s. The impact of this dominant narrative is
There was however no provision for schools seen across the whole education system in academic success, language,
teaching through the Māori-medium when the devaluing and rejecting of mātauranga culture, and wellbeing that hold
the writing of the NZC started. The nature of Māori and te ao Māori, inequitable outcomes true across generations.”
school curriculum development, as argued and racism and bias (Ministry of Education,
by Pinar (2012), is not only philosophical 2018). Regardless of where in the world (Ministry of Education, 2019b, p. 25)
but also political. It reflects the identity curriculum development takes place, it is
building of socio-historical processes at agreed in the body of research that the
a personal and a national level (Pinar, technical exercise of developing curricula
2012). The development of curricula for is rife with competing ideologies and12 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 13
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CHILD- Ryan (2005, p. 99) supports these broad
ideas and states that child-centred
the female teachers and girls. Walkerdine
(1990), describes the ‘child’ within a child-
“Choice being conceptualized
as freedom from adult authority,
CENTRED
education begins with centred pedagogy as male, active, free,
autonomous and almighty and the female [teachers need to] focus on
helping children understand
PEDAGOGY “The needs and interests of the teacher as “passive to the child’s active,
child and responds to the unique
she works to his play. She is the servant the choices offered by different
of the omnipotent child, whose needs she
The Merriam-Websteri online dictionary
characteristics of childhood. classroom discourses [i.e. What it
must always meet – the price of autonomy
describes ‘child-centred’ as “Designed to
Teachers use their knowledge of is woman. The price of intellectual labour
means to be a boy or a girl] and
develop the individual and social qualities
how children develop to structure (the symbolic play of the Logos) is its Other the power effects of such choices.”
of a student rather than provide generalized
and opposite, work. Manual labour makes
information or training by way of prescribed learning experiences that facilitate intellectual play possible. The servicing
(cited in Langford, 2010, p. 118).
subject matter —used of elementary or
children’s learning through play labour of women makes the child, the The third critique is based on the teacher’s
secondary education or schools.”
and discovery. Children, therefore, natural child, possible” (Walkerdine, 1990 role as an observer and facilitator within a
The online Cambridge Dictionaryii describes ‘child-centred’ pedagogy. This role is seen
are viewed as active learners cited in Langford 2010, p. 116).
‘child-centred’ as a term “used to refer to as limited, to have relegated the adult to the
ways of teaching and treating children in
who require freedom from In a child-centred approach, the child is
sidelines and lacking in the ability to develop
which the child's needs and wishes are the adult authority to explore ideas free to pursue their interests, passions and
authentic social relationships. According
curiosities whenever they choose. However,
most important thing”. independently and make sense of to Singer (1996), within a child-centred
Burman (1994) and Cannella argue that the
In 2000, Chung and Walsh undertook a their world.” ‘free child’ is an illusion and maintain that
approach, children are removed to a separate
child’s world without adult participation, with
literature review of the contemporary usage it is the adults who control “the choices
Learners are recognised as a whole-person limited opportunities to create togetherness
of the term ‘child-centred pedagogy’ and that surround children and the capacity for
within a child-centred approach, rather than and shared interests, therefore having
found forty meanings suggesting that a follow-through when choices are made”
a student or recipient of discrete blocks of nothing to think about or talk about or
common consensus may not exist. They did, (Cannella, 1997, p. 121).
learning (Ministry of Education, 2017a). The arouse curiosity from the teacher about the
however, find three common ideological
cultural and social contexts of children and Adding to this critique is the idea of child’s activities. Brooker (2005, p. 124) adds
understandings from their analysis of
their families, and the connections between educational equity for all children to this notion by stating that:
literature between the late 1930s to the children, families and communities are also irrespective of backgrounds. Ryan (2005)
1980s. These included Fröbel’s notion of valued, reflected and highlighted in a child-
the child at the centre of his world; the
posed the question about whether “There is much more to ‘learning’
centred approach. educational equity was promoted by
developmental notion that the child is the than endless repetitive shovelling
Child-centred pedagogy is not without child-centred pedagogy. Moreover, Ryan
centre of schooling; and the progression of
(2005) was curious as to whether all
of sand or shuffling jigsaws; that
the notion that children should direct their its share of criticism. In her article titled
‘Critiquing child-centred pedagogy to bring children had access to a variety of learning moving children’s learning forward
activities (Chung & Walsh, 2000).
children and early childhood educators experiences and opportunities to engage requires the intervention of
A child-centred pedagogy stems from the in learning in individual ways within child-
into the centre of a democratic pedagogy’ ‘more experienced others’, adults
work of people such as Fröbel, Dewey and Langford (2010) discusses three ideas centred pedagogy and undertook research
Rousseau and is based on children’s needs, focusing on the experiences of a girl and a
and children who can support
critiquing child-centred pedagogy, namely
interests, strengths, understandings and the powerless teacher and child, the illusion boy during choice time in a child-centred children in extending their existing
capacity (Wood, 2007). Children determine of the ‘free and individual child’, and the classroom. The research found that “choice knowledge into new domains.
the direction of their learning in a child- absence of authentic social relationships time and the kinds of play these children Without such interaction, children’s
centred curriculum by following their within a child-centred pedagogy. engaged in were also a discursive practice
natural curiosities, interests and passion.
play activities may keep them busy
that perpetuated stereotypical gender
Teachers provide support and facilitate the
Regarding the first critique, the ‘powerless
differences that provided quite different and occupied but fail to engage
teacher and child’, Walkerdine (1990)
child's learning while also being sufficiently
questioned the position of woman and child
opportunities for [the two children] to their thoughts.”
flexible to permit changes initiated by the exercise authority in their world” (Ryan,
within a child-centred pedagogy and the This section has tried to provide a range of
children and educators working together 2005, p. 111 cited in Langford, 2010, p. 118).
relations of power it gives the free male ideas and perspectives about what a child-
(Community Child Care, 2011).
child while constraining and regulating Ryan (2005, p. 112) recommended that centred approach means, looks and feels
rather than: like while also adding in the thoughts of
i. Sourced from https://www.merriam-webster.com/ those who critique this approach and the
ii. Sourced from https://dictionary.cambridge.org/
reasons why.14 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 15
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CHILD-CENTRED this to grow spontaneously in the
atmosphere we would provide.
AOTEAROA NEW ZEALAND (Te One, 2013; Skerrett & Ritchie, 2019).
APPROACHES Organization of large groups with TE WHĀRIKI Te Whāriki is founded on the aspiration for
all children to grow up, “competent and
TO CURRICULUM
set purposes was to be avoided. (2017) confident learners and communicators,
healthy in mind, body and spirit, secure
We hoped also that reading, in their sense of belonging and in the
Within the early childhood sector in
DEVELOPMENT writing and number, with other Aotearoa, approaches to curriculum
knowledge that they make a valued
knowledge of the world around, had been developed in the 1980s but
contribution to society.” (Ministry of
In the United Kingdom, the commitment Education, 2017b, p. 5)
to child-centred education emerged
would arise as interests from were generally not formalised (Te One,
in the nineteenth century due to the problems encountered during 2013). In the late 1980s, the Department Te Whāriki is a metaphor for a woven mat.
Within the Te Whāriki document there are
growing concerns of abusive treatment play, and from the practical of Education ran courses to develop
four guiding principles and five strands of
of children within the lower and necessities of self-chosen pursuits.” its policy initiatives in early childhood
essential areas of learning and development
working classes (Wood, 2007). There education resulting in a proposal
(Boyce, 1946, p. 4, cited in Wood, 2007, p. 121) including:
were also concerns about the inability document for the development of Te
Whāriki: He whāriki mātauranga mō ngā PRINCIPLES:
of ‘the home’ (families) to provide
Child-centred education has grown around mokopuna o Aotearoa: Early childhood – Whakamana (Empowerment)
sufficient intellectual stimulation to
the world in many different education
satisfy children’s natural curiosities and curriculum (Te Whāriki) (Te One, 2013). – Kotahitanga (Holistic Development)
settings and cultures. The levels and
imagination. Thus, nursery provision As writers of Te Whāriki, May and Carr
meanings of child-centredness within the – Whānau Tangata (Family and Community)
outside of the home was promoted different education settings also varies. One
(1996), said that Te Whāriki was about
as a benefit for all children and the of the particularities of cultural differences protecting the interests of pre-school – Ngā Hononga (Relationships)
establishment of these settings were is how we can often talk about the same children as well as defining a curriculum
STRANDS:
seen from the early twentieth century thing but approach it from a different lens, for them.
– Mana Atua (Wellbeing)
onwards (Wood, 2007). a different perspective. Many countries
A rūnanga matua (an advisory body) was
have also been through cycles of reform, – Mana Whenua (Belonging)
appointed by the Minister of Education to
One such setting was the Raleigh Infant reconceptualising and redeveloping how to
oversee the implementation process from – Mana Tangata (Contribution)
School in Stepney, East London where best educate their young, their leaders of
a Māori perspective (Te One, 2013). Tamati
they experimented with a ‘child-centred’ the future. Thus, child-centred approaches, – Mana Reo (Communication)
and Tilly Reedy were also writers of
approach giving greater freedom and also referred to as ‘open’, ‘radical’, and
Te Whāriki and they, along with Te Rūnanga – Mana Aotūroa (Exploration).
activity to young children (Wood, 2007). In ‘progressive’ have moved in and out of
Matua, saw Te Whāriki as a guide to fulfilling
1946, headteacher at Raleigh Infant School, favour (Power, Rhys, Taylor & Waldron, 2018). The principles and strands are interwoven
the intent of the Treaty of Waitangi, while
E.R. Boyce, wrote the following account of by kaiako (teachers) alongside children,
Curricula from Aotearoa, Australia, Wales also representing and reflecting Māori
their experimental practices parents, whānau and their community to
and Scotland are presented in this section. politics and pedagogy. The lead writers
create a curriculum that is specific to each
Although the curricula and ideas presented of Te Whāriki challenged how previous
“At the first meeting of the Raleigh do not purely focus on child-centred government funding had “not so far
setting and the area where they reside
(Ministry of Education, 2017b) (see Figure 1).
Infant School staff, we agreed approaches, they do still strongly focus on addressed the need for a Māori curriculum”
to work for a ‘child-centred’ ‘the child’, with ideas around the notion of (Carr & May, 1990, p. 19), a shortcoming that Twenty years after the release of the
the ‘whole child’, the child at the heart or the writers intended to redress (Te One, Te Whāriki curriculum document, a process
school, the development of the was undertaken to refresh it, the first
the child at the centre. We also tend to find 2013).
individual being our first concern. and hear about child-centred pedagogies update since its original publication. In
In 1996, Te Whāriki was released and
We decided that the artificialities being enacted within early childhood 2017, Te Whāriki2 was made available to the
became the first Ministry of Education
of the school machine should settings more than compulsory sector which
document published in both Māori and
public with changes to context, theory and
is a gap within this literature review. practice. The update has a stronger focus
invariably give way to the needs English. Te Whāriki was regarded as world-
on bicultural practice, the intentionality
of the children. We looked leading (Te One, 2013) and celebrated
of curriculum design, the centrality of
for its originality, its sociocultural and
forward to their development kaupapa Māori theory and its relationship
holistic approach to child development and
socially but determined to allow pedagogy as well as its focus on indigeneity
to language, culture and identity as well as16 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 17
Literature Review Literature Review
community engagement (Skerrett, 2018). more towards sociocultural theories of WALES These experiences also enable children to
There are also now two documents namely teaching and learning” states Skerrett develop an understanding of themselves
Te Whāriki – for early childhood education (2018, p. 4). Moreover, it encourages kaiako FOUNDATION and their identity through interactions and
settings – and Te Whāriki a te Kōhanga to develop mutually positive relationships relationships with others that all help to
Reo – for kōhanga reo (Māori immersion with mokopuna, to take note of whānau PHASE build their understanding of their world
language nests). pedagogies, and ways of being and knowing (Welsh Government, 2015).
According to Skerrett (2018), there was a
and to work with whānau to realise the FRAMEWORK The curriculum is planned as a progressive
potential of the mokopuna (Skerrett, 2018).
shift from “this is what we do here, to asking
the following question: What learning is
(REVISED 2015) framework for the whole time the child is in
the early years setting. Traditional subject
valued in this local community?” (p. 4), “In Māori tradition children are Influenced by the apparent success of boundaries have been abandoned in the
highlighting the importance of whānau and seen to be inherently competent, early years’ programmes in Aotearoa framework and in its place are the following
parents being engaged in their children’s capable and rich, complete and (with Te Whāriki), in Scandanavia and seven ‘Areas of Learning’ (AOL):
learning. Te Whāriki (2017) is also about
supporting centres to design a curriculum
gifted no matter what their age or Reggio Emilia, the Welsh Government – Personal and Social Development, Well-
ability.” introduced the Foundation Phase being and Cultural Diversity
that is “versatile, flexible and adjustable
framework in 2010. The Foundation
to where children are at. This moves us (Ministry of Education, 2017b, p. 12) – Language, Literacy and Communication
away from developmental theory and Phase framework saw a radical shift away Skills
from the previous competency-based
– Mathematical Development
approach and more towards a child-
centred approach (Power, Rhys, Taylor & – Welsh Language Development
Figure 1: Principles and Strands Waldron, 2018). Its child-centredness is – Knowledge and Understanding of the
evident from the outset by stating that World
the developmental needs of the child
– Physical Development
must be encompassed, and their holistic
development, skills, knowledge and – Creative Development.
previous learning experiences held at the The framework espouses the need for
heart of any planned curriculum. children to have a broad, well-rounded
A developmental, experiential and play- and differentiated curriculum. Teachers
based approach to teaching and learning are encouraged to keep the Personal and
is promoted by the Foundation Phase Social Development, Well-being and Cultural
framework encouraging children to be Diversity learning area at the heart of the
creative and imaginative. Foundations Phase and develop this area
across the curriculum.
“Children learn through first-hand The framework also promotes a balanced
curriculum of structured learning from
experiential activities with the
activities directed by the teacher and
serious business of ‘play’ providing child-initiated activities, including play.
the vehicle. Through their play,
children practise and consolidate
their learning, play with ideas,
experiment, take risks, solve
problems, and make decisions
individually, in small and in large
groups.”
(Welsh Government, 2015, p. 3)
2. Sourced from tewhariki.tki.org.nz18 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 19
Literature Review Literature Review
“For children, play can be (and The Welsh Government aim to ensure AUSTRALIA The VEYLD Framework is underpinned
that all children and young people have by the Ecological Model adapted from
often is) a very serious business.
It needs concentrated attention.
the best possible start in life through a EARLY YEARS Bronfenbrenner. Within this model, the
comprehensive range of education and child is at the centre and is deemed to
It is about children learning learning opportunities that are holistic LEARNING AND be unique, active and engaged in their
through perseverance, attention in nature. The Welsh Government also learning and development within their local
to detail, and concentration – highlight the need for children and young DEVELOPMENT context, shaped by their family, culture and
people to be listened to, treated with experience (Department of Education and
characteristics usually associated
with work. Play is not only crucial
respect, and have their race and cultural FRAMEWORK Training, 2016).
identity recognised.
to the way children become (2016) The VEYLD Framework is based on three
elements which are practice principles,
self-aware and the way in which In Australia, reforms to early childhood outcomes and transition and continuity of
they learn the rules of social education and care started in 2008 learning. The image for the three elements
(see Figure 2) was designed by Annette
behaviour; it is also fundamental when the Labor Party took office with
Sax, from the Taungurung Clan and the
to intellectual development.” Kevin Rudd at the helm. Shortly after
story description3 written by Dr Sue Lopez
taking office, Rudd made a historic and
(Welsh Government, 2015, p. 4) Atkinson, from the Yorta Yorta Clan. The
highly symbolic apology to Australia’s
three elements place the child at the centre
Indigenous Peoples and early childhood surrounded by kin, family and professional
reforms were seen as a tangible outcome supporting their learning, development,
and commitment to improving the lives health and well-being (Department of
and futures of young indigenous children Education and Training, 2016).
in Australia (Sumsion & Grieshaber,
Examples of what is included in each of the
2012). Within this reform, priority was three elements4 are as follows
given to the development of Australia’s
first national curriculum for children
aged from birth to five years.
In 2016, a refreshed Victorian Early Years
Learning and Development Framework
(VEYLD Framework) was published for
children aged from birth to eight years.
This document visibly and specifically
acknowledges the Aboriginal people as the
traditional owners of the land and waters,
the Aboriginal elders as knowledge holders
and the Aboriginal cultures and their unique
place in Victoria’s past, present and future
(Department of Education and Training,
2016, imprint page).
Figure 2: Three elements of the
VEYLD Framework
3. For a full description of the aspects within each element see https://www.education.vic.gov.au/Documents/
childhood/providers/edcare/veyldframework.pdf
4. For more information about each element see https://www.education.vic.gov.au/Documents/childhood/
providers/edcare/veyldframework.pdf20 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 21
Literature Review Literature Review
WITHIN THE ELEMENT The VEYLD Framework vision is for children SCOTLAND and to appreciate their place in the world”
OF PRACTICE PRINCIPLES: to be connected with and contribute to their (Education Scotland6).
– Bunjil the Eagle and Waa the Crow world, be confident and involved learners, CURRICULUM In terms of ensuring what communities
represent Aboriginal culture and be effective communicators and to have
partnerships with families. a strong sense of wellbeing and identity FOR EXCELLENCE value in the curriculum, the schools and
their partners are responsible for bringing
(2019)
(Department of Education and Training,
– The symbols for land, water and people the experiences and outcomes together and
2016). Identity is shaped by the various
signify holistic and integrated approaches producing programmes for learning across
experiences’ children are involved in, the In September 2019 Education Scotland
based on connections to clan and a broad curriculum. It is also expected that
relationships they have as well as the actions
country. published a refreshed Curriculum for the broad curriculum emphasises Scottish
and responses from others. Questions
Excellence which helps children and contexts, Scottish cultures and Scotland’s
WITHIN THE ELEMENT such as ‘Who am I?’, ‘How do I belong?’
young people gain the knowledge, skills history and place in the world (Education
OF OUTCOMES: and ‘What is my influence?’ alongside
and attributes needed for life in the 21st Scotland, 2019).
– The yam daisy represents the survival of the experiences children are involved in,
a strong Aboriginal identity. help them develop an understanding of century and is available in both English The Scottish Government (2019) also
themselves and their sense of belonging and Gaelic. Initially, separate curriculum highlights the need for pre-school centres
– The family seated on the land also
(Department of Education and Training, guidelines were available for 3 to 5 and schools to provide a coherent package
symbolises the child learning through
2009). The framework also emphasises the year-olds and another for 5 to 14 year- of learning and support based around the
their connection to and involvement with
importance of building good relationships olds. The Scottish Government wanted individual learner and in the context of local
the community.
with families and communities and needs and circumstances in partnership
to make these guidelines more fit for
WITHIN THE ELEMENT OF supporting children and their families as with colleges, universities, employers, as
purpose and removed unnecessary detail
TRANSITION AND CONTINUITY they transition across services (Department well as partner and youth agencies. Overall,
OF LEARNING: from the previous 5 – 14 guidelines and
of Education and Training, 2016). the Scottish Government, through the
– The river stepping-stones represent combined the 3 to 5 and 5 – 14 curriculum Curriculum for Excellence aims to provide a
children and families in transition. guidelines to ensure smooth transitions coherent curriculum from 3 to 18 so children
in learning. and young people have opportunities to
– The footprints and wheelchair marks
develop the knowledge, skills and attributes
symbolise all abilities. The Curriculum for Excellence places
they need to adapt, think critically and
learners at the heart of education and
flourish in the world, today and in the future
comprises four fundamental capacities
(Education Scotland, 2019).
aimed at helping children and young people
to become successful learners, confident
individuals, responsible citizens and
effective contributors (see Figure 35).
The Curriculum for Excellence aims to
achieve a transformation in education in
Scotland by providing a coherent, flexible
and enriched curriculum for students aged
3 – 18 years and “ensure that all children
and young people in Scotland develop
the knowledge, skills and attributes they
will need if they are to flourish in life,
learning and work, now and in the future,
Figure 3: The four capacities within the curriculum
for excellence
5. Image sourced from https://scotlandscurriculum.scot
6. Sourced from https://education.gov.scot/education-scotland/scottish-education-system/policy-for-scottish-
education/policy-drivers/cfe-building-from-the-statement-appendix-incl-btc1-5/the-purpose-of-the-curriculum/22 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 23
Literature Review Literature Review
HE TAMAITI and community to integrate their knowledge
(Ministry of Education, 2017c).
Digital technologies are creating new
educational challenges for students and the
development in ways that recognise the
whole child and the aspirations of whānau
HEI RAUKURA
world as a whole to work through and adapt for their children, as Māori and as global
Te Marautanga o Aotearoa identifies the
to. Younger generations face a significantly citizens (Ministry of Education, 2019b).
need to consider choosing knowledge and
different world in their future working and
A range of research exists (such as skills relevant to the learner from the old In 2013, a group of Māori-medium
personal lives. Preparation for the future
Ministry of Education, 2017a; The world, the contemporary world and the new professional learning and development
will involve students acquiring a suite of
Economist Intelligence Unit Limited, world as: providers, kura leaders and sector
adaptable interpersonal, problem-solving
2017) that considers the skills and curriculum experts were attendees at a
and critical-thinking skills, to navigate an
attributes students will need to flourish “Knowledge from the old world has Ministry of Education led hui in Hamilton,
increasingly digital and automated world
New Zealand focusing on the proposed, at
in the world as adults. Within a Māori a real purpose as the foundation (The Economist Intelligence Unit Limited,
that stage, redevelopment of Professional
worldview there are aspects that Māori from which new knowledge 2017).
Learning and Development (PLD). This
ancestors have espoused as important
is produced; learners need to The Economist Intelligence Unit (2017) meeting was a think tank initiated by the
throughout the generations which are
understand that systems of note that in order for students to flourish Māori-medium schooling team to elicit
still valid and valuable today as noted by in the world they need interdisciplinary, information from providers working in
Royal (2009):
knowledge are changing; there is creative, analytical and entrepreneurial the Māori-medium space at the time. The
an ongoing debate about which skills. Moreover, they need leadership, digital outcome of this meeting was a conceptual
Despite its fragmentary and partial knowledge is valid; learners and and technical skills as well as knowledge framework focused on the tamaiti, the child
nature, pre-existing mātauranga families can create new knowledge” of civics education locally and globally. called He Tamaiti Hei Raukura. A framework
According to the World Economic Forum that intimated that whatever work was
Māori retains much value for (Ministry of Education, 2017c, p. 13) as of 2020, the top 10 skills one needs to being planned, proposed, implemented or
Māori, for our nation and the thrive in the fourth industrial revolution are undertaken there be a clear line of sight
world. We can make use of pre- Murphy, Gray & Toia (Ministry of Education, complex problem solving, critical thinking, back to the tamaiti.
2017a) also argue that many ‘essential’ skills creativity, people management, coordinating
existing mātauranga Māori to From a Māori perspective, the child is
and areas of knowledge required by learners with others, emotional intelligence,
enable new creativity – one that are identifiable in the current version of judgement and decision making, service
the carrier of hopes and aspirations
between past and future generations.
honours and treasures the past TMoA, however they are backgrounded in orientation, negotiation and cognitive
The expression, He Tamaiti Hei Raukura,
responds appropriately to present relationship to the key whenu (strands). flexibility.
captures the essence of this notion. The
They go on to state the need for learners
opportunities and challenges Within a national curriculum, success should raukura, or feather in this framework is
to be confident and capable in the
and enables the creation of new essential skills and knowledge while the
be defined by the values society hold as personified as the tamaiti, as being a gift
important for their children and young to the whānau, hapū and iwi. They are the
possibilities, new knowledge to understanding of content will be less
people. As discussed earlier in this literature physical manifestation of whakapapa, family
inspire a future. important. The Economist Intelligence Unit
review, the Māori-medium education and tribal histories. The tamaiti brings with
Limited (2017), reinforces this idea and state
Examples of these aspects are, but not curricula were borne out of an English- them a range of characteristics and learning
that education will be about analysing and
limited to, te reo Māori, whakapapa, medium curriculum framework. This means that influence, enhance and impact on their
using information rather than just learning
whanaungatanga, manaakitanga, that they do not sufficiently reflect what time in kura. This has been identified in the
content. This notion is further supported
kaitiakitanga and rangatiratanga. The need Māori society values in educating Māori framework as key aspects of the tamaiti
by Tony Wagner of Harvard University who
to not disregard our past and current ways children or a Māori view of a child-centred and their learning (Ministry of Education,
thinks that:
of being, knowing and doing is significantly curriculum (Ministry of Education, 2019b). 2017a). As educators we are conscious that
important. The Ministry of Education (2017c) the opportunities our children will have in
In re-imagining a new curriculum for the
supports and highlights the importance of “Content knowledge is becoming the future are unknown. Even so we must
Māori-medium education setting, the CPA
acknowledging and respecting the existing a commodity … the world no MAG recommend a greater emphasis on
be proactive in preparing our children for
the unknown future that lies ahead and
contemporary and traditional Māori customs longer cares about what students the social, cognitive, linguistic and cultural
and knowledge that whānau and students ask ourselves what the things are they
know, but what they can do with concepts that underpin learning across the
need. Murphy, Gray and Toia (Ministry of
bring with them. Moreover, they state that wāhanga ako and support the academic
knowledge is valuable and embedded within
what they know.” Education, 2017a) have done just that with
success and excellence that whānau desire.
beliefs, values and cultural practices and the framework He Tamaiti Hei Raukura to
(The Economist Intelligence Unit Limited, Furthermore, they suggest framing the
that schools should work with whānau, hapū 2017, p. 8). support Māori-medium graduates to prosper
fundamental building blocks of learning and
in the 21st century.24 He Tamaiti Hei Raukura June 2020 He Tamaiti Hei Raukura June 2020 25
Literature Review Literature Review
He Tamaiti Hei Raukura comprises four
aspects: ko te tamaiti hei uri whakaheke, ko
Consistent with the notion of the ‘child at
the heart’ is proposed by Langford (2010). CONCLUSION the Curriculum for Excellence. All examples
place the child at the centre however the
te tamaiti hei ipu kōrero, ko te tamaiti hei However, unlike many representations of VEYLD Framework, Te Whāriki and
Conceptually, this review has
tangata, ko te tamaiti hei ākonga. child-centred pedagogy who place the He Tamaiti Hei Raukura places the child
revealed a wide range of insights and
child at the centre alone with outside at the centre alongside their whānau
KO T E TA M A I T I considerations for supporting Māori-
influences shaping them, Langford (2010) emphasising the importance of the
HEI URI WHAKAHEKE
places children and the adults in their lives
medium learners and graduates to collective to indigenous peoples.
is about the tamaiti developing cultural and prosper in the 21st century. An insight in
who support them in the centre together.
linguistic confidence as the foundation for Designing a school or centre-based
In this way the child, their peers, teachers to mātauranga Māori, its meaning, value
engaging in a global world. curriculum is also promoted by Te Whāriki
and families are active in co-constructing and significance set the foundation.
and He Tamaiti Hei Raukura which is an
KO T E TA M A I T I H E I I P U KŌ R E R O knowledge and skills and building This brief introduction highlighted the
important aspect sought by Scotland in
is about the tamaiti growing their ability to relationships with each other in authentic importance of being guided and inspired their refreshed Curriculum for Excellence.
engage with and use a range of literacies and meaningful ways. This new construct by the wisdom of Māori ancestors and They did this by providing less descriptive
such as te reo Māori, te reo Pākehā, therefore addresses concerns about the
elders while also being conscious of outcomes and practices which in turn meant
technical literacies (financial, mathematical, separation of children and adults in a child-
and open to new knowledge being there was more flexibility for teachers to
STEM). centred pedagogy.
constantly created. The special bond cater for the varied and local needs of all
KO T E TA M A I T I H E I TA N G ATA Penetito (2010) in his book What’s Māori between elders and mokopuna within te children and young people.
about Māori Education? shares his thoughts ao Māori was also discussed as a catalyst
is about the tamaiti growing and fostering The VEYLD Framework also catered for
about the need for the education system to
aspects such as grit, determination, mental, to the kōhanga reo movement and other children to eight years however Scotland’s
provide an education that the majority of
physical, and cultural well-being as well as manifestations of tino rangatiratanga curriculum catered for children from 3 years
Māori could feel good about and describes
collaborating and having empathy. that followed. These include kura old up until they leave the compulsory
two basic criteria. The first being that the
kaupapa Māori, wharekura, whare sector and into careers or further study.
KO T E TA M A I T I H E I Ā KO N G A person could see themselves growing and
wānanga and curriculum development Scotland’s Curriculum for Excellence is
is about the tamaiti developing aspects such developing in a way that is meaningful for
therefore a model that could be examined
as learning strategies, risk-taking, innovative them and the second allowing the person for Māori-medium settings.
further, in particular for He Tamaiti Hei
thinking, creativity, and relationships to project themselves in their immediate
This review also provided descriptions of Raukura, as to how a child centred approach
between things. surroundings and the world at large.
child-centred pedagogy and presented meets the varied needs of children and
In accordance with a child-centred Although this review has briefly discussed curricula from around the world that young people as they move throughout their
approach, Murphy, Gray and Toia (Ministry a range of initiatives and movements encompasses child-centredness to education journey.
of Education, 2017a) further suggest the that have and are occurring to support compare the ways these are developed and
Overall, this review highlighted inequities
development of a curriculum where the Māori students and their whānau in Māori- enacted. Of the three curricula that were
that exist for Māori in our education
tamaiti is active in the learning process medium education settings one cannot presented, only one progresses through
system and the urgent need for these to
which is also anchored on their needs fully hand on heart say that the education to the compulsory sector, the primary and
be addressed. Māori-medium settings
and interests. The experiences of the system is providing the education posed by secondary settings and as such is an area
are repositories of Māori knowledge that
tamaiti is the starting point, and they have Penetito. There is work to be done, there are that could benefit from more research.
provide a safe space for Māori to learn,
opportunities to develop the self in an open inequities that remain.
What can we take away from the thrive and grow as Māori (Ministry of
and free environment. overseas examples? Education, 2019). In re-imagining a new
The examples provided in this review curriculum for Māori-medium education
support a lot of what is espoused within settings, He Tamaiti Hei Raukura is
Te Whāriki and He Tamaiti Hei Raukura introduced. This new curriculum is not borne
while at the same time being very different. out of an English medium framework, but
They are all holistic in nature and highlight rather stems from a Māori worldview and
the need to provide children with a broad reflects what Māori society values and what
and varied curriculum in which to grow whānau want for their children, as Māori and
and flourish. As we do here in Aotearoa as global citizens.
New Zealand, the VEYLD Framework from
Victoria acknowledges their indigenous
people, elders and culture strongly as doesYou can also read
