General Areas of Responsibility Report - online version

He mihi

Kai ngā huia kaimanawa o te wao tapu nui a Tāne, koutou e rokiroki nei, e penapena nei i ngā pīpī paopao, i ngā manu pīrere ki te kai i ngā miro o te ao mātauranga kia pakeke mai ai rātau hei aumangea i te ao tūroa nei, kia whai huruhuru ai rātau hei manu kaewa ki te ao.

Nei rā ngā matihere o mihi e rere ana ki a koutou, tēnā koutou.  

Kai ngā rangatira o te pōkai tara i roto i ngā tau, te hunga mātau ki ngā āhuatanga o te maara a Tāne, ki ōna huanga ki ōna nawe, koutou i whakaheke tōtā kia eke ai ā tātau tamariki mokopuna ki te urutaumatua, e wheko tonu ana ā koutou waiata, e kōrihi tonu ana ō koutou reo, e kore rawa e mū.  Kai ngā manu rangatira katoa me ō koutou kāhui, koutou e noho ana i raro i te kapua o pōkēao i tēnei wā, kei te mapu, kei te haku, kei te tangi hoki ko mātou, e ngā mate, haere, haere, haere atu rā.  
Rātau ki a rātau, tātau ngā whirikōkō o te wā ki a tātau, tēnā rā tātau katoa. 

Inā te huhua o kupu whakamiha, o whakaaro nui ka toko ake mō te hunga nā rātau i takoha mai, i whakapuaki mai i te hōhonutanga me te whānuitanga o ā rātau haepapa, ō rātau wheako, ā rātau mahi katoa e ponitaka nei i te tūranga mahi o kaiwhakaako, o tumuaki, o kaiārahi, o kaiwhakahaere, tae atu rā ki ngā papatoiaketanga kua pā ki a rātau i roto i ngā tau nui, i ngā tau roa.

Ko aua whakamiha tonu rā ka ohaina i konei, nō mātau te māngari, nō mātau te hōnore i whai matapihi ai mātau ki te ao e noho nei koutou me ōna tini whakamīharotanga, ngā kura huanui me ngā kura huarau i puāwai mai ai i a koutou. E mihi ana i ō koutou ngākau pono ki te tukanga uiui, mātua rā, i ō koutou whakapono nui mai ka tiakina, ka manaakitia e mātau ā koutou taonga kōrero i tēnei wā, ā, haere ake nei. Kua whai kiko tēnei pūrongo i a koutou, tēnā koutou.

Kāti ake, e tika ana kia mihia te uara nui tō te mahi ka kawea e koutou i ia rā ki te whāngai i te mātauranga ki ngā whakareanga o naianei, o te anamata anō hoki. Mei kore ake koutou e eke ai te kōrero ā ngā mātua tīpuna: 

“Kohikohia ngā kākano, whakaritea te pārekereke, kia puāwai ngā hua”. 

Nā reira, kai aku rangatira o te wao tapu nui o te ao mātauranga, koutou e opeope nei i te ao o ā tātau rangatira o āpōpō, e kore te aroha mō koutou me ā koutou mahi, e maroke i te rā, tēnā koutou, tēnā koutou, tēnā koutou katoa. 

Acknowledgement

We acknowledge educators, those nurturing, teaching, and contributing to the development of our children and young people, to prepare them for their worlds and set them up for life-long learning. Our deepest affection and regard to you all and the work that you do, thank you.  

To those who have paved the way for educators of today, you who worked tirelessly in the circumstances of the time for generations to succeed, your efforts and commitment have not gone unseen, we acknowledge you and the legacies you have left behind.  

We also wish to acknowledge those who are mourning, our deepest condolences and sympathies to you. Being afforded a window into your world and being entrusted with your knowledge and experiences in sharing the depth and breadth of your responsibilities has been a privilege.

To our esteemed educators and leaders, we acknowledge the true value of your work and its significance for our children and young people of now and successive generations.  Your work is a true embodiment of the saying: 

“Gather the seeds, prepare the seedling beds in order for the fruits to prosper”.

In closing, this work would not have been possible if it weren’t for all who contributed to the process, you who strive to make a difference and your unwavering commitment to educate and care for our young people today, and into the future, we cannot thank you enough; our deepest gratitude to you all. 

Purpose

This report provides a summary of all of the responsibilities identified by those interviewed during the investigation for the Teachers’ Pay Equity Claim. 

It aims to enable kaiako | teachers to identify any responsibilities that may have been missed and therefore whether additional data collection is required, including whether any roles have been missed that require an interview. It also helps to identify the extent to which the depth and breadth of roles in the Claim have been captured in the investigation. 

The way that these responsibilities are carried out may look different depending on the setting, given the Claim captures kaiako | teachers and leaders from early learning through secondary schooling*. Where significant gaps are identified in the data, extra interviews will be sought to ensure all responsibilities are understood.

*This document does not aim to indicate the frequency of, or level of demand, intensity, relative importance, or effort required for the responsibilities noted, or the working conditions of a setting or role. These will be considered later in the process.

Introduction

As part of the investigation into the Teachers’ Pay Equity Claim, the Ministry of Education worked with NZEI Te Riu Roa (NZEI), PPTA Te Wehengarua (PPTA), and a steering group of early childhood education (ECE) employer representatives to conduct 289 interviews between February and December 2023 to understand the work of kaiako | teachers and those who perform the same or substantially similar work. 

A description of the work of teachers was set out in the Terms of Reference for the Teachers’ Pay Equity Claim:

Kaiako | Teachers are responsible for enabling ākonga and learners’ development and learning through thoughtful and intentional pedagogy in early learning services, schools and kura. This includes the design, planning, implementation, assessment and evaluation of the curriculum. Some provide curriculum, pedagogical and/or professional leadership.

They are responsible for the health, safety and care of ākonga and learners, and often use Māori wellbeing and education models to support holistic wellbeing, which includes social, emotional, intellectual and physical development.

Kaiako | Teachers are accountable for creating a positive learning environment and partnering with whānau and the wider community to ensure equitable and excellent outcomes for all ākonga and learners. A kaiako | teacher may be fulfilling these responsibilities through direct support or leading others.

Interviews were conducted with kaiako | teachers and school leaders, as well as their supervisors, in a wide range of roles working in teacher-led early learning settings, state and state-integrated schools and kura across Aotearoa, from Awanui to Invercargill. Early learning settings include puna reo, Pacific language nests, licenced early childhood centres, home-based early learning networks and kindergartens. 

Interviews at state and state-integrated schools were conducted in primary, intermediate, area, composite, secondary, Te Aho o Te Kura Pounamu, kura kaupapa Māori, kura ā iwi and special schools, including activity centres, teen parent units and Māori and Pacific language units. 

Please note, roles may be added or removed during the Claim by agreement of the parties as the coverage of the Claim continues to be assessed. Below is the list of general role types** which have been interviewed.  

**Individual schools and early learning services may differ in the job titles and positions used to describe these general roles.

Schooling roles

Kaiako | Teacher, Principal, Deputy/Assistant Principal, Kāhui Ako roles, Dean, Head of Department, Syndicate Leader, Team Leader, Learning Support Coordinator, Special Education Needs Coordinator, Career Advisor, Guidance Counsellor, Teacher with a Limited Authority to Teach, Resource Teacher, Resource Teacher Learning and Behaviour  Cluster Manager, Adult Community Education Tutors and Professional Supervisors, Out of Hours Music and Arts Tutors and Professional Supervisors.

Early learning roles

Kaiako | Teacher, Head Teacher, ECE Centre Manager, Senior Teacher, Assistant Head Teacher, Team Leader, Assistant Centre Manager, Curriculum/Pedagogy Leader, ECE Home-based Visiting Teacher, ECE Home-based Team Leader, Unqualified Teacher, Third Year Teaching Student, In-Training Teachers, Early Intervention Teacher.

The interview data has been collated and analysed to create the General Areas of Responsibility. These reflect the range and variety of responsibilities and activities that kaiako | teachers and leaders do. It should be noted that while this report identifies the scope of their mahi, the skills, demands, effort and working conditions are not included in this document. 

All these elements are critical to a full assessment of the work of teaching. These aspects are all assessed, along with responsibilities, using individual interview transcripts during the factor scoring process we do together as parties (the Pay Equity Aromatawai Mahi, or PEAM work assessment*** ). It is also important to note that no individual role is expected to cover every activity identified but kaiako | teachers and leaders should see the responsibilities of their role reflected in the general areas of responsibility identified in the analysis process.

***Factor scoring is the process whereby we apply the gender-neutral (PEAM) scoring tool to assess the level of work, including responsibilities, skills, conditions of work and degrees of effort required to do the work of kaiako | teachers and agreed comparators. This data establishes the degree of comparability between claimant and comparator occupations. More information about the pay equity process, including on the use of gender-neutral work assessment tools can be found on the Ministry of Education, NZEI Te Riu Roa and PPTA Te Wehengarua websites.

Explanation of the terms used in the report

Ākonga: used for all learners across schools/kura/early learning services. 

Curriculum: used to cover Te Whāriki, Te Marautanga o Aotearoa, and the New Zealand Curriculum.

Kaiako | Teachers: covers those teachers and leaders working in state and state-integrated schools and early learning services, and in the Ministry of Education as described in the Terms of Reference for the Teachers’ Pay Equity Claim.

Learning settings: used as a general term and covers early learning services / kura /schools. 

Leader: used as a general term and covers centre managers in early learning settings, tumuaki | principals, head /senior teachers in early learning settings/ kura/schools, and curriculum and people leadership roles within and across learning settings.

Kaiako | Teachers perform a range of responsibilities associated with teaching and learning across a variety of learning settings. 

These include delivery of content/curriculum, appropriate pedagogies, teaching through inquiry, aromatawai and ako, assessment, monitoring and reporting and using data to inform and review/evaluate work. Kaiako | Teachers’ responsibilities include delivery and adaptation of the curriculum, differentiating curricula for ākonga with particular learning needs, delivering integrated curricula and reflecting on their own practice. 

Other activities include researching, developing and managing teaching and learning resources, and managing and supporting co-curricular activities that enhance ākonga learning. All of these are undertaken in an environment that ensures ākonga learning, progression and wellbeing, and compliance with regulatory bodies and funders.

Planning for learning*

“I’m writing the courses, adapting them for learners, creating learning profiles for every student in the class, looking at their background, ethnicity, if there are any learning difficulties or prior behaviour issues. Creating differentiated learning plans for every learner, adapting the activities in the classes and assessments. I write assessments, moderate and mark the assessments too.”  - Kaiako, Secondary School 

Planning is guided by a range of direction-setting documents which kaiako | teachers and leaders are responsible for knowing about. These include: the National Education and Learning Priorities (NELPs); The New Zealand Curriculum; Te Marautanga o Aotearoa; Te Aho Matua; He whāriki mātauranga mō ngā mokopuna o Aotearoa | Early childhood curriculum (Te Whāriki); knowledge of standards used for the National Certificate of Educational Achievement (NCEA) assessment.

Planning encompasses a range of responsibilities, and the type or level of planning is dependent on the role kaiako | teachers and leaders have within their sector and organisation. Kaiako | Teachers and leaders undertake organisation-wide planning; departmental and syndicate planning; curriculum planning; lesson planning; and planning and adapting curricula for individual learning needs, e.g., knowledge, behaviour, learning differences, developmental stage and life skill acquisition, mental and physical health and for specific learning situations, such as teen parent units and youth justice facilities.

Kaiako | Teachers and leaders plan for subject matter content (curriculum); pedagogical approaches such as inquiry projects; assessment and reporting; resource development and resource maintenance; and plan for and adapt for groups who benefit from particular pedagogical and content approaches, e.g., Māori, Pasifika ākonga and neurodivergent learners. Planning also involves different time periods, i.e., across years, terms, months, weeks and days. It is done by kaiako | teachers and leaders for themselves, for others (e.g., relievers, teacher aides, home-based educators) and for their learning setting. 

Planning is both an individual and collective activity. With the latter this happens with teaching colleagues, support staff such as teacher aides, specialists (e.g., therapists, Early Intervention Teachers (EITs), Resource Teachers of Learning and Behaviour (RTLBs), whānau (e.g., goal setting for ākonga), and and other specialist groups, not based in the learning setting e.g., Harold the Giraffe (Life Education Trust). 

*Strategic planning is covered in section 3.6 - Leadership and Management

Curriculum

“I help with the development of the curriculum... I share Ministry resources around the implementation around the curriculum refresh and facilitate discussion around how we implement at our kura.” Kaiako, Primary School

Teaching is informed and delivered according to curriculum and assessment documents for the different learning areas, sectors and year levels, i.e., from Te Whāriki through to NCEA standards. In ECE settings teaching is also guided by the developmental stage, behaviour, interests of the child and parents’ aspirations. 

Kaiako | Teachers know about and teach an array of subject matter, including but not limited to, pānui |reading, tuhituhi | writing, languages, including te reo Māori, pāngarau | maths, pūtaiao | science, tikanga-ā-iwi, | social sciences, ngā toi | the arts and hauora | health. Along with subjects, they also teach a wider set of social values and key competency or life skills, such as communication and self-management, which prepare ākonga for their next stages of learning or entry into the workforce.

Kaiako | Teachers are responsible for tailoring learning subjects that align with matters of high importance to hapū and iwi. They actively seek opportunities locally, nationally or internationally that are beneficial to the health and vitality of the local people and their environment.  

Internally, kaiako | teachers undertake or assist in re-writing, refreshing or creating curriculum subjects to suit their ākonga and kura and are also responsible for their own curriculum areas including, for example, keeping up-to-date with curriculum change and incorporating kura/centre values, connections across learning areas, practical and life skills and local curriculum into unit or session plans and discussions.

Outside of their own kura/school setting kaiako | teachers can be involved with writing unit standards and/or achievement standards, piloting them and providing feedback on how these work within their organisation and providing feedback to the New Zealand Qualifications Authority (NZQA) and to the Ministry of Education (MoE) on Te Mātaiaho/the curriculum refresh, e.g., Aotearoa New Zealand’s histories.

Pedagogy

“ [Teaching emotional regulation] means having a trusting relationship with the child, knowing the child fully so you know what strategy will work and what triggers are present for the child. It is being present for the child so the child feels safe and secure around you. Teaching them the different emotions through visual charts, games, resources, and songs.” - Head Teacher, ECE 

Ākonga are taught as a whole class, in composite classes, in groups or as individuals.

 Teaching can include a range of approaches, including teacher-directed with opportunities for ākonga-led approaches, particularly in ECE settings, where kaiako | teachers facilitate learning alongside ākonga. Kaiako | Teachers use pedagogical approaches which are determined by the needs of ākonga, their prior knowledge and what is being taught. Examples include using a ‘teaching as inquiry’ approach, scaffolding, differentiated learning, collaborative learning, instructional strategies, demonstration strategies and modelling, including role modelling, e.g., emotional responses, hygiene, manaakitanga, and physical activity. 

Kaiako | Teachers observe, check in with and provide feedback to ākonga and connect into current events and ākonga interests as a way of connecting with the lives of ākonga.  Kaiako | Teachers establish a whānau-focussed approach to align and ensure that what is being taught is reflected in the homes of ākonga, e.g., holding classes after hours for whānau to teach values of the centre/kura and te reo Māori.

Kaiako | Teachers teach and embed cultural knowledge sometimes through a tuakana-teina approach, e.g., karakia, ākonga learning about their whakapapa, pepeha, implementing tikanga in methods of learning and using appropriate protocol.  Kaiako | Teachers integrate cultural practices and pūrākau (stories) into learning subjects allowing ākonga to learn and explore their cultural identity whilst acquiring knowledge pertaining to a particular learning subject, e.g., using pūrākau about navigation to teach geometry and using poi in units to do with physical education. Monitoring and supervision approaches are used with, for example, self-directed learners or in relieving situations.

 Games and play-based approaches are also used, with the latter being a feature in early learning settings, where kaiako | teachers engage ākonga and play with and alongside them, e.g., in the playground, in the sandpit and with resources and equipment that develop motor skills and in activities connected to ngā toi | the arts, pūoro | music and raranga |weaving.

Kaiako | Teachers enable and lead experiential learning, e.g., in ngā toi | the arts (music, drama, dance, painting), hangarau matihiko | technology and pūtaiao | science. Here kaiako | teachers use a variety of technology/resources/equipment, e.g., musical instruments, drama props, and specialist equipment (carpentry tools, Bunsen burners, robotics, sewing machines and ovens). They also take ākonga on excursions to, for example, parks, zoos, museums, haerenga (trips) to significant cultural iwi events and occasions which support local curriculum and learning priorities.

Ensuring access to learning

“I early identify children that need learning support. Within that is being able to collect good data, analyse data and put in place different plans to provide support. That could be one-on-one support, working with the teacher, whānau, and student, putting in place an individualised plan for the student to overcome barriers, and help the teacher with their teaching practice to make an inclusive space.” Learning Support Coordinator, Primary School 

Kaiako | Teachers use a range of skills, knowledge and experience to screen for and identify learning needs, both through observation and formal screening tools, and provide support for ākonga to enable them to access learning and assessment. 

In the learning environment this requires, for example, adapting curriculum and teaching approaches; using technology, including assistive technology for hearing and visually impaired ākonga; providing additional support for neurodivergent ākonga and for those who have English or Māori as an additional language or use New Zealand Sign Language (NZSL); Makaton and core communication boards; providing additional work for ākonga who are absent or who need extension, e.g., Pūhoro STEMM programme, or at varying levels of te reo Māori; finding and enabling alternative learning interventions and pathways. Where necessary, kaiako | teachers also refer ākonga to specialists for additional support.

Kaiako | Teachers use targeted approaches for ākonga Māori, having te reo Māori learning words/pictures visible in classrooms/centres, cultural opportunities within kura/schools, resources (e.g., kapa haka, poi), and establishing wrap-around services and support tutorials that aim to raise Māori achievement. 

Kaiako | Teachers are responsible for providing support to whānau and working with them to raise concerns, scaffolding sensitive conversations and supporting them through the process of referral, assessment and the development of specific learning plans to meet the needs of ākonga. 

RTLBs and Early Intervention Teachers (EITs) assess referrals and provide general, targeted and individualised support and advice to kaiako | teachers and ākonga.  
Kaiako | Teachers are responsible for knowing about and using a range of tools, strategies and communication approaches to support ākonga in their learning. The support is provided on an individual basis, is based around ākonga needs and informed by learning frameworks such as Universal Design for Learning. 

Kaiako | Teachers also collaborate with colleagues, specialists/therapists and health schools. In Māori Medium settings, kaiako have access to their iwi networks/relationships/links among whānau and hapori (communities) and have community and whānau come in and share their knowledge on specialised subject areas with ākonga. Kaiako | Teachers utilise their own personal resources as a means of access to learning, e.g., local private land access to ngahere/forest for taiao lessons.

Kaiako | Teachers also support learning through the development and monitoring of individual learning programmes, taking on roles that support learning, e.g., Special Educational Needs Coordinator (SENCO), Learning Support Coordinator (LSC), the liaison person between kura and iwi, and working with teacher aides. Kaiako | Teachers and leaders in learning support roles coordinate and oversee the development of the learning support program, upskill and inform colleagues and whānau about the learning needs of ākonga.  

Managing the learning environment supports pedagogical approaches for all ākonga, e.g., setting up routines and expectations that help kaiako | teachers implement/facilitate learning programmes. They maintain and adapt their teaching/learning spaces – both indoors and outdoors. 

Resource development and management

“We make a lot of our own resources… I might make books that feature the children for example, to help engage them. You also go to book fairs outside of school – what are their interests?” Kaiako, Special School

Kaiako | Teachers and leaders buy, create, build, research, develop, design, collate, organise and manage a range of teaching and learning resources to support curriculum and pedagogy and engage ākonga in learning. These include toys, books, computers (software and hardware), sporting, musical, gardening, IT, outdoor and technical equipment, safe spaces and sensory support resources. 

In addition, kaiako | teachers clean, maintain and repair resources and equipment, e.g., animal areas, art, technology and science equipment and spaces and maintaining sandpit covers, gardens and outdoor play areas. In relation to digital technology, they troubleshoot to resolve technical problems.

Resource development and management also involve printing, laminating, storing, cleaning, taking inventory, maintaining and repairing, and distributing or picking up resources from other places.

Then there are the physical tasks such as moving sporting equipment, furniture, garden equipment and checking the safety of equipment.

Kaiako | Teachers are also responsible for safety in relation to resources and equipment, e.g., toys (choking hazards), carrying out daily hazard checks, sanitizing items such as instruments, keeping material safety data sheets up to date, auditing hazardous chemicals for any items that are out of date or unsafe and maintaining digital safety with internet usage. 

Assessment and reporting

“We collect data. Baseline data, School Entry Assessments, and six-year nets (observation survey information on early literacy achievement) guide us, so the basics are being met in their first year of school… using [the] e-asTTle matrix and model, and making overall teacher judgements, so we are all on the same page, and we’re all… meeting the needs of students.” Kaiako, Primary School 

Generally, kaiako | teachers undertake assessment for three purposes – diagnostic, formative and summative. These assessments can be formal or informal, in written, oral, visual or performance form (including interviews) or can be conducted through observations.

Kaiako | Teachers use diagnostic assessments to identify ākonga prior learning, learning needs and developmental delays using a range of assessment tools and through observations and interviews. Assessment tools include Progressive Achievement Tests (PATs), junior exams, or mock exams for NCEA students. The specialised assessment tools for literacy and numeracy include Prose Reading Observation, Behaviour and Evaluation (PROBE) for reading; Global Strategy Stage (GLoSS) for maths; the electronic assessment Tool for Teaching and learning (e-asTTle) – for reading, writing and maths and pānui, pāngarau and tuhituhi; Numeracy for Adults Assessment Tool (LNAAT) for reading, writing and numeracy; and a range of dyslexia screening tools. 

In addition to conducting diagnostic assessments, kaiako | teachers and leaders use pedagogical knowledge to interpret the data, and share results to inform and adapt learning groups, teaching programmes, individual learning programmes or learning support programmes and, where appropriate, whānau.

Kaiako | Teachers also prepare subject assessment activities (e.g., science practicums, end of unit tests or assignments), track assessment results, provide data across departments/syndicates/learning settings and provide or organise help for ākonga who require additional support in the assessment process (e.g., reader-writers for exams and other special assessment conditions).

Kaiako | Teachers undertake and have responsibility for tracking, documenting and reporting progress and results to ākonga, whānau and colleagues. Reporting happens formally and informally, e.g., through learning stories and notes (ECE), written reports, videos, social media platforms, and interviews/hui/learning conferences. 

In the secondary sector, NCEA is the most common form of summative assessment. Kaiako | Teachers prepare ākonga for assessment, prepare assessment tasks, and adapt teaching and learning programmes to take NCEA changes into account. They also mark and moderate assessments and determine which assessments will be sent to NZQA for moderation purposes.

Kaiako | Teachers also undertake a range of administrative responsibilities to support the assessment process. Examples of these include setting assessment schedules; allocating assessment spaces; setting up the IT requirements; supervising exams; dealing with appeals and extension requests and putting supports in place for ākonga who require this. These activities are noted by those in the secondary sector and relate to NCEA.

Co-curricular management and support

“I’m the teacher in charge of volleyball, that requires two nights a week of training., I have to stay behind to make sure the gyms are locked, and everything is put away. When the competition starts proper it’ll be [a weeknight] for the zone competition, then [the next day] we have to travel out to other schools.” Kaiako, Secondary School

Kaiako | Teachers provide opportunities for ākonga to participate in sporting, musical, cultural and environmental events and an array of clubs. They do this through organising, managing, judging at and running events at local, regional and national level and coaching ākonga, for example, in kapa haka, Ngā Manu Kōrero, music, visual art, drama and speech performances. 

Kaiako | Teachers also ensure teams and groups are resourced/have the equipment for participation and, when needed, seek sponsorship to enable equitable access for ākonga, e.g., for participation in school camps. Transporting ākonga to activities and events also provides for equitable access. 

There are also sports co-ordinator and leadership responsibilities as kaiako | teachers oversee others who coach and mentor ākonga, e.g., for sports and cultural events such as Polyfest or kapa haka and coordinate programmes across schools and communities, e.g., Manaiakalani, Trees for Survival. 
 

Kaiako | Teachers and leaders are responsible for the care of ākonga. In this context, ‘care’ relates to the physical, social, spiritual and emotional wellbeing of ākonga, i.e., ensuring physical needs are met, being comfortable and feeling welcome with a sense of belonging; healthy (mentally, physically and emotionally) and happy. 

While this generally applies to the time ākonga are in the learning setting, it also extends to their lives outside of this. In this process kaiako | teachers and leaders build and maintain relationships with ākonga and whānau, manage their behaviour and support their transitions to other learning or work settings. 

They provide pastoral care, report and monitor situations and make referrals if necessary, sometimes to outside agencies. They may also use or lead restorative justice practices and Positive Behaviour 4 Learning (PB4L).

Communicating with ākonga

"I try to help them to learn, grow and develop as people. I spend a lot of time building relationships with students, having conversations with them, being interested in what they care about; banter and building rapport and gaining their trust. It makes my job a lot easier if communication is clear and efficient" - Kaiako, Area School 

Communication happens as part of the everyday teaching and learning process. Kaiako | Teachers convey welcome and unwelcome information, e.g., instructions, next learning steps, course and assessment content, serious incidents. They calm/de-escalate emotionally charged situations, e.g., ākonga kicking; aggressive situations; ākonga with suicidal thoughts. In the process they have to read and use body language to understand the situation and the extent to which their communication is having an effect, e.g., understanding pre-verbal ākonga or ākonga who use another language, including NZSL. 

Building and maintaining relationships with ākonga

"We are a coach, role model, teacher, friend, mentor, and advocate for them. We make sure they are learning and thriving in a safe and engaging environment where they are seen as capable learners." - Head Teacher, ECE 

Kaiako | Teachers and leaders use a range of strategies that support ākonga to feel welcome and comfortable in their learning settings. 

Building relationships happens through personal interest in individuals and their whānau, e.g., visiting whānau; greeting ākonga when they arrive; helping them to unpack their bags; providing space for whakawhanaungatanga; talking to them about their interests, culture and heritage; fostering peer-peer and tuakana-teina relationships; noticing or celebrating their birthdays; leading a form/homeroom/whānau class; attending and or participating in sports games, church, and events. 

Kaiako have responsibility for knowing their ākonga backgrounds, e.g., their whānau, whakapapa, pepeha. Kaiako are also aware of their own wairua and how they interact with ākonga, look after the pastoral needs of ākonga, deliberately incorporate cultural approaches in, for example, Positive Behaviour for Learning (PB4L) as well as understanding how to avoid causing offence and their own responses to ākonga.*

*The supervision of ākonga for the purposes of supporting the wider functioning of the learning setting (e.g., supervising break duty) is covered in section 3.9.b.

Mental, social, emotional and spiritual wellbeing

"The role has involved a lot of advocating for kids… seeing yourself in a whole big holistic picture. Kids can’t learn if they’re in a traumatic space, whatever that looks like for them, so I’m advocating for that child to the teaching staff, explaining that the child can’t do what you’re asking them to do. "- Guidance Counsellor, Secondary School 

Kaiako | Teachers and leaders advocate for and support mental, social, emotional and spiritual wellbeing of all ākonga and in particular individual ākonga they identify or who self-identify as needing support with, for example, depression, social anxiety, dealing with trauma in their lives and transitions between learning settings, e.g., between under-2s and over-2s areas in early learning, ākonga moving from home school, to the teen parent unit as young mothers, ākonga starting or changing schools. 

Such care involves settling ākonga, maintaining confidentiality while monitoring and working with ākonga individually, with others (colleagues, deans, psychologists, counsellors, SENCOs, EITs, resource teachers, whānau) and with support agencies to access support. 

Kaiako | Teachers identify when further intervention is needed and can make referrals to specialists. It also involves running wellbeing and hauora programmes, planning pastoral support programmes or services, providing peer support opportunities and teaching ākonga strategies to help them to cope with the situations they are facing or may face in the future.

In some settings, kaiako | teachers attend to spiritual wellbeing. This includes learning, respecting and implementing inclusive practices and celebrations in religious, spiritual and cultural contexts. 

Physical health and safety* 

"We do all the routines, like nappy changing, sleep times, ensuring they are comfortable, every day, especially in hot weather. We have to be mindful; do they need more water? Or do they need to cool down inside? It is stuff that you might not consider as a big deal but ensures the health and safety of our children." - Head Teacher, ECE 

Kaiako | Teachers and leaders create and maintain safe physical spaces for ākonga and care for their physical needs. Responsibilities include ensuring safety in getting to and from the learning settings, e.g., checking car seats or seatbelts are used appropriately for ākonga, monitoring roading crossings and checking gates are secure. Attending to hygiene, nutrition and first aid needs of ākonga are responsibilities that involve a range of tasks.

 These vary between learning settings and the ages of ākonga and involve, for example, nappy changing; toileting, including toilet training; monitoring/administering medication; ensuring they have sun protection; preparing and providing food for ākonga, including hygienic preparation of bottles for infants and running breakfast clubs; lifting/carrying/feeding ākonga; cleaning spills; removing hazards such as choking hazards or soiled nappies; providing clothing if needed after accidents or for sports etc.; and making sure ākonga are safe, e.g., when sleeping, eating, around equipment used in, for example, hard and soft materials technology.

Safety also involves interventions such as restraint, de-escalation, taking ākonga to medical appointments, breaking up fights, preparing ākonga for emergencies (e.g., lockdowns, earthquakes, tsunami warnings and bushfires) and preparing them for Education Outside the Classroom (EOTC) activities. It can also include ensuring ākonga are collected by nominated, appropriate caregivers at the end of the day. When serious incidents occur  kaiako | teachers administer first aid or call for someone who can, call for an ambulance and inform whānau. 

*Responsibilities relating to health and safety policy and regulatory compliance are closely related to this section and can be found in section 3.9.d

Managing behaviour

“I’m sitting in restorative practice. I have deliberately put myself into that space to ensure that the kaupapa is working in a way that supports Māori students, rather than harms them. There’s a fine line between policing and protecting.” Head of Department, Secondary School

Kaiako | Teachers and leaders manage behaviour within teaching and time outside of it by working with ākonga and colleagues to understand the reasons that the behaviour occurs, set expectations and use a combination of rewards and consequences. 

They use a variety of approaches for this. At the individual level this can be conversations (including restorative conversations and attending restorative justice conferences) with ākonga about their behaviour and with colleagues familiar with the individual, group or behaviour; behavioural contracts or plans with ākonga; providing safe spaces where ākonga can calm down or removing them for the safety of others or removing others from them; reading non-verbal cues; working with whānau; and rewarding good behaviour. Behaviour is also managed though risk mitigation processes, e.g., for ākonga who struggle with change, for EOTC, or events at the learning setting. 

Kaiako | Teachers and leaders look to improve behaviour through providing ākonga with strategies; setting behavioural expectations for ākonga; coaching them in emotional regulation and behavioural management strategies; using school-wide frameworks such as PB4L. They also work with whānau to develop strategies and plans together, along with cultural approaches when working with communities. Kaiako | Teachers may provide advice and resources to whānau around behaviour management strategies. 

Alongside this, kaiako | teachers and leaders log and investigate incidents, inform whānau and refer ākonga for support.
 

Supporting ākonga transitions

“I liaise with local primary schools and fill out a transition summary including if a child needs extra support. I work with the RTLB when a child is transitioning to school so they can recognise issues earlier and get supports in place. I also take older children on a bus to visit the schools.”  Head Teacher, ECE 

Ākonga receive support as they transition into, between and within learning settings. At the ECE service, school or kura they will transition from, this requires kaiako | teachers and leaders to develop relationships with other ECE service/kura/schools/organisations; plan for and run transition programmes, e.g., provide information for whānau, take ākonga and whānau to new learning environments (kura/schools and tertiary education settings); support farewells; and provide documented information about ākonga, including completing additional documentation or referrals for those needing more support, creating transition programmes and contributing to transition meetings. 

At the schools and kura they transition to, kaiako | teachers and leaders interview and enrol ākonga and meet whānau, conduct mihi whakatau/welcomes, oversee referrals from specialist services and support ākonga through the transition process. For example, SENCOs and Learning Support Coordinators meet with students identified as requiring additional support.

Kaiako | teachers in early learning settings prepare ākonga for transitions to kura/schools. In kura/schools, kaiako | teachers and leaders prepare ākonga for transitions within and between schools. In secondary schools kaiako | teachers provide guidance on subject choices, career options, work experience, future study options and write references for ākonga. 

Alongside this sits advice on, e.g., costs of tertiary study, budgeting, living away from home and life skills. More broadly in relation to life skills, kaiako | teachers provide information to ākonga on how to access, for example, driving lessons, contraception and community services cards.

Kaiako | Teachers and leaders are responsible for developing, using and/or leading cultural practices in their learning settings. Cultural practices include use of te reo Māori, tikanga Māori and kawa, along with Māori culture, history and values and multi-cultural knowledge and practice.

 A commitment to Te Tiriti o Waitangi also guides planning, developing an appropriate local curriculum, teaching, using pedagogies such as Te Whare Tapa Whā and Te Wheke, assessment, resource development/use, events and celebrations and supporting ākonga and their whānau. 

As with teaching and learning, cultural practices support and engage ākonga, enable learning and progression and enhance wellbeing.

Cultural leadership

“It’s a partnership. Whānau can be included in our practice and teaching. We look outside the centre, to the local community and history as part of the curriculum. It’s about making sure we respect both cultures, using Māori above and beyond mihi and pepeha – going in depth and how it fits with us, our local curriculum.” Assistant Head Teacher, ECE

Cultural leaders have a range of responsibilities for ākonga. They work to develop an understanding of differing cultural frameworks and approaches and implement them in daily practice, assessment and planning. 

They create and provide learning environments where ākonga Māori can develop positive views of what it means to be Māori, develop assessment approaches aligned with Māori frameworks and values and analyse data to ensure learning pathways; this could include developing relationships with local iwi and hapū, attending and hosting whānau hui, running kapa haka practices and noho marae.

Leaders with cultural responsibility develop resources for themselves and other staff, e.g., on tikanga Māori, Samoan language and culture, support ākonga in their own culture at the local level, e.g., creating and providing learning spaces and targeted support for Māori and Pacific learners and at a national level for competitions such as Ngā Manu Kōrero and Polyfest. 

Cultural leaders also have responsibility for cultural planning which incorporates Te Tiriti o Waitangi principles into their organisation-wide plans; developing, upskilling and supporting staff capability in, for example, te reo, tikanga, kawa, te ao Māori; un-teaching racism training; and implementing the Aotearoa New Zealand’s histories curriculum. They encourage, guide and advise staff, including home-based educators, through their cultural development and provide information and advice on tikanga and/or kawa for visits to cultural spaces such as marae. Leaders also plan, speak at and take on specific roles, e.g., kaikaranga or kaikōrero for cultural events in their learning settings, such as pōhiri and/or whakatau for new ākonga, kaiako | teachers, support staff and visitors.

For their kura/centre, cultural leaders organise whānau hui; ensure they are honouring and supporting the goals and aspirations of mana whenua; act as the liaison person for visits by manuhiri and the blessing of new spaces; and create guidelines to inform others about the protocols of cultural events and how to act in a manner that is culturally respectful and mana enhancing. 

Outside their learning setting, kaiako | teachers attend marae hui as the kura/centre representative; develop resources that support the Kāhui Ako network; and share cultural resources such as piupiu with other kura. In terms of better supporting ākonga, kaiako establish specialised Māori RTLB teams/services for Kura Kaupapa and Ngā Kura ā Iwi and create programmes for whānau that help them to better support their tamariki. 

Te reo Māori, tikanga Māori and kawa

"[Tikanga] shapes our daily practices, e.g., washing is done in an appropriate way; bedding and tea towels done separately. In the sleep room, children sleep head-to-head or head to the wall so the head is not exposed. We support those who don’t know about these things, such as families from overseas.” - Centre Manager, ECE 

Kaiako | Teachers learn, implement and embed te reo Māori, e.g., colours, dates, shapes, phrases of the week, and tikanga Māori into their learning settings and their daily practices, e.g., greetings, waiata, karakia, pepeha. They also use te reo Māori when reporting to whānau, including in learning stories in early learning settings. In relation to tikanga, kaiako | teachers know about and observe tikanga related to, for example, kai/food, sleeping, touch and seating. They also support ākonga Māori through providing space for pepeha, tuakana-teina relationships for ākonga, and consult with whānau and ākonga to ask for their help with, for example, kapa haka, poi, waiata.

Kaiako | Teachers uphold the integrity of te reo Māori. Here, te reo Māori, tikanga Māori and kawa are not merely ‘subjects’ that are taught, they are embedded into daily practice and ways of knowing and being by kaiako who are adept at this. Kaiako | Teachers normalise use and encourage learning of te reo Māori by, e.g., speaking te reo Māori all the time, listening to te reo podcasts, morning karakia or whakataukī and playing Māori music. 

In the process, kaiako | teachers research terminology, deconstruct language and use it in a way that is grammatically correct, using variations in dialect and specific words relevant to the iwi/hapū/rohe and they understand and teach the complexities involved with tikanga.

Kaiako also translate English resources into te reo Māori and vice versa; write notices/newsletters in Māori and English; create lessons for relievers who are not as fluent in te reo Māori and compose waiata and karakia for the learning setting. They attend, organise and/or speak at pōhiri and mihi whakatau, including delivering pepeha, karanga, whaikōrero, performing haka or playing guitar. They also sit on interview panels to assess the Māori language and cultural capabilities of interviewees.

Māori culture, history and values

“I try to interweave cultural practices. We learn about world history and then we look at our own history, our own journeys; they learn more if they can come into it. I ask them to delve into their own families: What is your story? Why did your family emigrate?” Middle Management, Secondary School

Kaiako | Teachers and leaders instruct, explain and embed Māori culture, history and values into their programmes and learning settings. They create, manage, use and look after resources and taonga to support what is taught. Examples of these include poi, rākau, taonga pūoro and kete kono.

In the process of teaching and learning, they incorporate local iwi knowledge, e.g., kōrero tuku iho and pūrākau (myths and legends). Kaiako | Teachers incorporate wider cultural knowledge, for example in relation to Te Tiriti o Waitangi, Atua Māori, movements such as Kiingitanga, events such as Hautapu and religion. They also use Māori frameworks in their teaching practice, e.g., Te Whatu Pōkeka, Te Whare Tapa Whā and include Mātauranga Māori into curriculum areas such as pūtaiao | science, pāngarau | maths and history. 

Kaiako | Teachers incorporate a culture of care, kaitiakitanga, manaakitanga, and whakawhanaungatanga into their practice; prepare ākonga for and support events including regional and national competitions, e.g., kapa haka; understand the cultural significance of practices such as lifting tapu and the importance of and care for taonga Māori, e.g., piupiu and korowai for ākonga graduations. They also research the whakapapa of their students and provide environments that reflect the cultural backgrounds of ākonga.

Kaiako | Teachers make connections to the wider community and organise and/or attend significant Māori occasions with their ākonga, e.g., Matariki/Puanga and Waitangi Day events, tangihanga, land marches and Te Koroneihana Kiingitanga Coronation. Kaiako help at their marae and create learning opportunities for ākonga through getting them involved in activities such as planting trees along riverbanks and marae care and maintenance. Involving kaumātua and whānau from iwi helps kaiako | teachers fulfil their cultural responsibilities. 

Multi-cultural knowledge and practice

“We’re adding our own cultural values in to make it better and more valuable for our children, so while they’re in this palagi environment they don’t forget about what’s over here in our Samoan culture. Our community is very important to us… having that connection and open relationship with the whānau, making sure we’re clear on everything.” Senior Leader, Primary School Bilingual Unit

Kaiako | Teachers and leaders learn about, understand and consult with families and use a range of cultural practices to meet the needs of ākonga. 

This involves recognising the heritage of ākonga by using languages other than Māori or English in, for example, greetings and prayers; understanding and respecting the values and customs of different ethnicities, religions and practices; organising and/or attending events and celebrations; providing culturally appropriate food; and creating events so all ākonga have exposure to a range of cultural experiences. In relation to the latter this also includes inviting visitors to share their language and culture.

Kaiako | Teachers know about and incorporate cultural frameworks into their teaching practice, e.g., Tapasā and the Fonofale model of health. They research practices, values or beliefs of different cultures, including consulting family members or staff from other cultures on how to approach sensitive topics. 

They also teach or expose ākonga to languages other than Māori or English, including New Zealand Sign Language (NZSL), and create teaching plans and modules to support this. When required, kaiako | teachers work with families to interpret and/or translate information for whānau and learning resources and assessments for ākonga.

Kaiako | Teachers and leaders identify areas of their practice and expertise to develop through reflection and kōrero with their professional leaders and undertake PLD to meet these goals. 

PLD can be undertaken to improve and/or develop knowledge and skills in their existing curriculum areas and for formal assessment (NCEA); to develop knowledge and skills in new curriculum areas, e.g., Aotearoa New Zealand’s histories, te reo Māori, digital technologies; to improve or develop cultural capability; to enhance and reflect te ao Māori; to understand/improve/develop their knowledge of teaching ākonga with learning, behavioural and/or physical differences; to develop leadership skills; for teacher registration; to keep up to date with new organisational systems, policy requirements, regulation changes and assessment changes; and to take on new or additional roles including more senior/leadership roles and health and safety roles, including first aid certificates. 

Leaders also design PLD to meet strategic goals, implement programmes and respond to the changing needs of staff.

Undertaking PLD

"Lots of my PLD is self-directed and done by reading. Teachers gather together… share knowledge, acquire knowledge. We have our Professional Growth Cycle. We had a teacher only day at a local marae, we’ve also had swimming safety and structured literacy PLD this year. We are upskilling all the time."- Kaiako, Primary School 

PLD happens through a number of mechanisms. These include external PLD with experts (educational and cultural), e.g., attending noho marae, conferences, webinars and internal PLD, including through the professional growth cycle.  

There are also formal PLD networks across organisations, e.g., Kāhui Ako, principals/deputy principals’ networks, teacher forums, Ngā Kura ā Iwi o Aotearoa and formal qualifications. 

There are also formal mechanisms within learning settings such as practising new knowledge and pedagogy, modelling and observing practice. Alongside these are formal and informal conversations with colleagues; reading (research, changes in policies); reflecting on practice individually or as a team; participating in research; and taking feedback from others, e.g., colleagues, whānau, and ākonga.
 

Organising and running PLD

“I worked with the team leaders and had a PD session with them, analysing data and an inquiry process. I run little workshops, e.g., there’s a group of students that have autism and the teachers are struggling to engage and differentiate their program, so I work with those teachers. I show different tools teachers can use to improve their practice.” Learning Support Coordinator, Primary School

In addition to attending PLD, kaiako | teachers and leaders also design PLD content and plans; approve applications for PLD; inform others about PLD opportunities and requirements; organise external PLD providers; organise and facilitate PLD either within their own organisation, e.g., teacher only days, or across organisations through networks such as Kāhui Ako, RTLB cluster, conference presentations and advisory and project groups, e.g., ECE advisory group, DisruptED, NetSafe; share their expertise informally and at PLD days with colleagues; organise travel arrangements; and develop resources for other kaiako | teachers, e.g., handouts, templates, online modules, podcasts.

Kaiako | Teachers and leaders communicate and collaborate to build and maintain relationships with colleagues, whānau, iwi, community groups, external agencies/specialists and advisory and governance bodies. They use a range of mechanisms and approaches to do this.

Building wider relationships through communication and collaboration

“Because the kids aren’t adults yet you’ve got parents, caregivers, teachers, senior management people… negotiating between conflicting stakeholders, discipline verses pastoral care… You’ve got to be highly adaptable and able to pivot quite quickly.” Guidance Counsellor, Secondary School

Kaiako | Teachers and leaders adapt communication approaches to meet the needs of the individuals and groups they interact with daily, e.g., ākonga, colleagues and whānau.

They communicate proactively and reactively in written form – email, texts, social media, formal letters/notices; orally (both listening and speaking) – conversations and through meetings/wānanga/community hui, phone calls; and non-verbally. All forms of communication require professional interactions in which kaiako | teachers and leaders regulate their emotions and negotiate with ākonga, colleagues and whānau to support participation and understanding.

Relationships with whānau

"Most of our families have emotional, social and economic needs. We are supporting them to access help so their young person can come to school. The logistics of relationships is huge.” - Middle leader, Special School 

Kaiako | Teachers and leaders communicate with whānau to understand from whānau the needs of ākonga and to provide them with information about ākonga learning needs and learning plans, as well as specific details about their day for younger ākonga, such as how well they ate or slept. The latter can involve communicating complex information in a way that is understood. In some situations, for example with speakers of languages other than that of the learning setting, this requires the use of a translator or translating software. 

Kaiako | Teachers and leaders give and receive communications and use a range of communication approaches and opportunities to build and maintain relationships with whānau. These include using social media; formal reporting and meetings/hui; casual and needs-based conversations to provide general communications about what is happening in the learning setting, e.g., events, issues, concerns, successes, attendance; and specific communications relating to their tamariki | child’s progress. Kaiako | Teachers adapt the language and method of communication to ensure whānau understand the information they are receiving and where there are difficult interactions ensure kaiako | teachers are protected and/or supported.

There is also communication to engage whānau in their tamariki | child’s learning and the learning community through upskilling whānau on strategies to use at home such as literacy strategies to communicate with deaf tamariki | children, behaviour management strategies and toilet training. Whānau are also encouraged to share stories about home-life, their culture and their tamariki | children. 

Kaiako | Teachers and leaders listen to whānau concerns, issues and queries about their tamariki | children and collaborate with them to find solutions, e.g., waitlists, learning setting policies, parking, stand downs and truancy. They also interact with whānau at school events such as picnics, barbeques, Matariki/Puanga celebrations, information/open days and performances.

Kaiako | Teachers and leaders offer support to whānau at a personal level, such as supporting them when they are in difficult circumstances, when they are stressed or have mental health and wellbeing issues, violence in homes or homelessness. Along with this advice there are referrals to support agencies/services for themselves or their tamariki | children. 

Relationships with colleagues

“I also use my colleagues to run situations or issues past to help clarify my thinking and response as well as learning new ways of approaching situations that come up in my role.” ECE Home-Based Visiting Teacher

In learning settings, kaiako | teachers and leaders develop relationships and collaborate with administration and support staff, other kaiako | teachers, supervisors and leaders while maintaining professional boundaries. 

This happens through team-teaching in shared spaces, attending/participating in structured mechanisms such as planning meetings; staff meetings/briefings; observations; resource sharing; relieving/covering for colleagues, including stepping up into acting roles; mentoring student and new teachers, including formal mentoring programmes for beginning teachers; and membership of committees. Collaboration between colleagues also happens as ākonga transition between learning settings – from ECE, through primary, intermediate and secondary schools and onto tertiary learning or employment.

Collaboration can happen in unstructured ways on a needs-basis, e.g., communicating information about ākonga and/or curriculum and pedagogy with colleagues, leaders (including supervisors) or those in specialist roles, e.g., RTLBs; providing emotional/wellbeing support to colleagues, e.g., debriefing after incidents; dealing with disagreements/personal conflict; getting information from providers who transport ākonga with complex needs; and participating in social events. The latter can include hosting celebration events, e.g., Easter, Matariki/Puanga, or courses for colleagues from other organisations.

Kaiako | Teachers and leaders communicate and collaborate to learn about and/or share practice with colleagues across networks such as Kāhui Ako, principals’ and senior leaders’ associations, ECE provider groups, kindergarten associations, subject associations, LSCs, RTLBs, Resource Teachers of Literacy (RTLits) and Resource Teachers of Māori clusters. They also collaborate when initiatives/strategies/frameworks are introduced, e.g., curriculum refresh, He Pikorua framework.

Relationships with  the community

"It’s a community – parents, teachers, school. It’s naturally what we would do as a Pasifika community – students are used to a village. I’m always thinking, who can I get to support this?" - Senior Leader, Secondary School 

Kaiako | Teachers and leaders communicate with the community to showcase their work (through, for example, newsletters, community reports, emails); build relationships with wider networks (for example, iwi, mana whenua, Councils, first aid providers, employers and businesses, neighbours) and/or seek their expertise; and share the school/kura/ECE environment with others. Kaiako | Teachers and leaders also participate in community or charity events.  

Relationships with boards, associations and governance bodies

Communicating with boards and associations, e.g., the Kindergarten Association and/or governance bodies happens through attendance at meetings or preparing reports that are to go to meetings. 

Kaiako | Teachers and leaders communicate about, e.g., ākonga progress and behaviour; religious education where relevant; curriculum; and decisions and recommendations that have been actioned or they would like to see actioned. They also provide advice and suggestions. Teachers and principals represent staff on, and give advice to, school boards. Principals work with school boards to develop strategic plans and regularly communicate achievement towards goals, identify risks and take action to mitigate risks.

Relationships with external agencies and specialists

“I was working with Plunket earlier about a before school check for one of the children in the centre. Working with learning support… working with speech language therapists and connecting those who need help with these agencies.” - Assistant Head Teacher, ECE 

Kaiako | Teachers and leaders communicate and work with a number of external agencies to help them better teach and support ākonga and also support the running of their learning setting. External agencies include those involved with the regulatory, compliance and funding environment such as MoE, NZQA, and the Education Review Office (ERO). They also include, when required, those who provide employment advice, e.g., lawyers, Te Whakarōputanga Kaitiaki Kura o Aotearoa and unions.

Kaiako | Teachers and leaders work with external contractors such as tradespeople to facilitate property building and maintenance. 

Kaiako | Teachers and leaders also work with agencies that provide support services for ākonga and whānau, e.g., Oranga Tamariki, Work and Income New Zealand, Housing New Zealand, Early Childhood New Zealand, health schools, Community Navigators, charities and welfare agencies. They also share information with organisations such as Plunket, Youth Aid, Police and hospitals.

Liaison and coordination occur with a range of specialists and organisations who support improved teaching practice and the learning, behaviour and health of ākonga. These include subject matter advisers, therapists, social workers, educational psychologists, disability support services, nurses, doctors and counsellors. 

To support ākonga with work experience or provide a pathway to further learning or employment, kaiako | teachers and leaders in secondary schools/kura communicate and collaborate with tertiary education organisations, industry training providers and employers.

Kaiako | Teachers undertake a range of leadership roles. These include centre managers in early learning settings, tumuaki | principals, head/senior teachers in kura/schools and early learning settings and curriculum and people leadership roles within and across learning settings. 

These roles incorporate a number of cultural, strategic, pedagogical, pastoral, curriculum, managerial and operational responsibilities that are designed to support teaching and staff to do their jobs, ensure learning and assessment happens, staff are supported to consistently meet the Teaching Code and Standards and other professional goals, ākonga are learning and cared for, finances are well managed and resources and property are developed and maintained. 

These leadership and management roles can occur alongside teaching responsibilities.

Strategic leadership

“We have an annual plan for the centre that I have input into… Moving forward we are focusing on health and safety governance, the ERO report and the Ministry of Education review. I’m involved in guiding and going through to see that all areas are being covered, checking timelines.” Assistant Head Teacher, ECE

The responsibilities in this area relate to consulting, visioning, designing, planning, reviewing and innovating. Consultation happens with ākonga, staff, whānau, iwi, boards and other stakeholders. This informs the vision, mission and values of learning settings. It also informs strategic planning that is for the organisation as a whole, for cross-organisation networks and for particular focus areas, e.g., Māori immersion spaces, Samoan language classes, teen parent units and learning support.

Designing, planning and reviewing is shown in the priorities leaders set and the goals and targets; the strategic plans and the policies they review and write in relation to, for example, legislation, curriculum changes, cultural responsiveness, and the pastoral or behavioural management needs of ākonga. 

Kaiako | Teachers and leaders are also responsible for innovation. This relates to curriculum and pedagogy generally. It also relates to the introduction and implementation of new initiatives (such as Aotearoa New Zealand’s histories and localised curricula) that support improved processes and the engagement and attendance of ākonga.
 

Leading and supporting teaching, learning and assessment

“I mentor and support teachers in a balanced literacy programme. I go into their classrooms, model in these curriculum areas and work alongside their learners… I create and share resources and tasks that teachers can use in their literacy programme.” - Kaiako, Primary School 

Within learning settings, leaders have a range of responsibilities as they work with kaiako | teachers and other staff. These start with inducting new staff and providing information about the learning setting, its processes and policies. Responsibilities in relation to supporting and improving teaching, learning and assessment include:

Organisation wide:

• Consulting with colleagues and gaining consensus e.g., on proposed changes and leading the change.
• Facilitating learning-setting wide initiatives such as literacy.
• Advising or teaching new methods e.g., assessment, learning stories.
• Collating, reviewing, interpreting and responding to data.
• Communicating information e.g., key dates, assessment/policy/licensing changes, MoE information.
• Participating in NZQA moderation of external assessments.
• Managing and monitoring online platforms.
• Liaising with and reporting to the Ministry, Kahui Ako and professional bodies such as the Teaching Council.

With individual kaiako |teachers:

• Observing and providing feedback on practice.
• Modelling teaching practice and coaching on, for example, teaching practice, paperwork, curriculum changes, how to work in culturally responsive ways, how to work with whānau; and supporting kaiako | teachers in their learning environments with, for example, behaviour management.
• Ensuring regular opportunities to supporting teachers to develop their professional growth cycles, facilitating opportunities to meet regularly to discuss professional practice, and mentoring/coaching support for team members’ learning goals and professional development.
• Supporting and finding PLD opportunities.
• Meeting and listening to kaiako |teachers and other staff and mediating where required.
• Supervising student kaiako | teachers and mentoring new teachers and advising on, e.g., curriculum, assessment and reporting, ākonga, tikanga.

Across learning settings leaders participate in networks and represent their learning setting, sharing their ideas and views, e.g., at Principals’ Associations, Association of Intermediate and Middle Schools, regional Māori Teacher Association, Middle Leaders Advisory Committee and ECE sector conferences. 

Leaders also participate in Kāhui Ako communities. These leaders meet other kaiako | teachers and share (and model) pedagogical, cultural and assessment approaches and programmes; oversee the implementation of programmes; mentor and advise on, for example, balanced literacy, Te Reo Matatini, te reo and cultural responsiveness. Leaders in Kāhui Ako liaise with principals, PLD providers and the MoE. Leaders also contribute to the Aromatawai Strategy and Tīrewa Ako - 

Curriculum leadership

“There is a lot of change with the new history curriculum being implemented... I've been working with another history teacher writing the course and threading it through other courses, tailoring the content for our local history. This includes writing the assessments and working out our curriculum levels.” - Kaiako, Secondary School 

Kaiako | Teachers and leaders also have leadership responsibilities associated with curriculum design, delivery and review. This can be organisation wide, departmental, year-based and/or subject-based. It also involves weaving curriculum strands together, embedding cultural practices and world views and developing and managing teaching resources.*

*  Curriculum based responsibilities explained in detail in section: Teaching and Learning - curriculum

Pastoral leadership

“I’m a watchdog. I ensure that Te Tiriti principles and the voices of our whānau are being recognised and considered, that the priorities of our Māori students and whānau are being actively implemented... in the policies and initiatives being developed.” - Head of Department, Secondary School

Leaders support and manage the care of ākonga as noted earlier in this report by overseeing the needs of individuals or particular cohorts; monitoring behaviour and having systems to support this; and implementing programmes to keep ākonga safe, e.g., safe online programmes. They also look to the wellbeing of staff by providing support, including cultural support as required.

Operational leadership

“When I create the rosters, it’s knowing your teachers and who can work well with each other. Working with different learning styles.” - Assistant Head Teacher, ECE 

Leaders also have responsibility for operational matters in their learning settings. This involves taking responsibility for a range of systems and activities that keep the organisation running. These include responsibility for working conditions, ensuring centres are financially viable and ākonga needs are met. 

This includes overseeing the learning management system, including being part of a working group for Te Rito;  the learning support register; planning the annual calendar of events; managing roll growth; delegating tasks to others; managing support staff, e.g., teacher aides, nurses, itinerant teachers; managing workloads and overseeing timetabling by allocating permanent and relieving staff; organising staff rosters and allocating work; supervising staff use of IT systems; and supervising volunteers and visitors, e.g., charities and cultural groups. 

Along with these responsibilities leaders mediate between kaiako | teachers and other staff, ensure policies and processes are followed, manage staff competence and disciplinary procedures and investigate complaints about staff. 

Operational leadership also involves managing and coordinating assemblies and events; preparing for and making emergency management decisions, e.g., running emergency drills, initiating lockdowns and evacuations, or closing the setting to ākonga if required; organising and presenting at staff meetings; and managing staff absences and kaiako | teacher release time. 

In relation to ākonga, operational leadership includes setting up classes/groupings; managing student behaviour, disciplinary measures and absenteeism; responding to whānau; and overseeing and supporting ākonga leaders. The school principal of a state school may stand down or suspend a student in accordance with section 80 of the Education and Training Act 2020. 

Leaders also make decisions about communication approaches and communicate in a range of ways for a range of purposes. For example, reporting to boards, governance committees, staff, government agencies, Kāhui Ako and other clusters on events, annual plans, ākonga and ākonga progress and achievement data, property, health and safety, financesand legislative changes.

Managing staff

"Coaching and mentoring is a big thing. I'm working… to navigate any team dynamic issues that might happen, setting up systems and processes such as team agreements to minimise tension and conflict. We design a lot of resources that get used in the coaching space. "- Senior Teacher, Kindergarten 

Leaders manage human resources by creating job descriptions, advertising positions, shortlisting, interviewing, reference/safety checking and hiring staff. This has to be done within the Ministry’s resource allocation for the learning setting. 

School leaders are responsible for ensuring that these decisions align with the staffing entitlement and school’s operational funding so knowledge of these aspects and how they work is necessary. Leaders manage staff rostering, ensuring staff to ākonga ratios are adhered to, absenteeism, redundancies and disciplinary matters, complaints, performance reviews, pay reviews and requests for leave or funding. 

Leaders investigate and follow the appropriate dispute resolution process around staff conduct and performance. Leaders adhere to the appropriate legislation requirements and conditions within the relevant Collective Agreements. 

They also work with external experts, e.g., HR specialists, lawyers, Te Whakarōputanga Kaitiaki Kura o Aotearoa and unions. In early learning settings visiting teachers also manage and support caseloads of home-based educators.

Staff development and professional growth

“Reviewing performance is an appraisal system... I come up with a goal sheet, in our PD they all have a goal, then team leaders set up observations, I review their observations, and then appraise the team leaders and the mentor teachers.” Deputy Principal, Primary School

Leaders have responsibility for managing the professional growth cycle  and supporting kaiako | teachers in their goal setting and development as teaching professionals. This happens through observations, conversations, interviews, reviews of session planning and professional portfolios, and action plans where they are required for performance purposes.

Leaders also appraise and review the performance of other leaders, kaiako | teachers and support staff, including those involved with teaching such as teacher aides and those involved in other roles, e.g., administrators, cleaners, maintenance staff.
 

Kaiako | Teachers and leaders undertake a number of activities to improve conditions for teachers and teaching, and support the running of their learning settings. These tasks relate to administration, finance, information management and possible union membership. 

Administration

“All aspects of our practice are recorded and documented, such as our case load numbers, from how many visits a month to an Educator we have done to what curriculum has been delivered and what excursions or meetings have been attended.” - Visiting Teacher, Home-based Network 

Administrative tasks for and about ākonga

Administrative responsibilities include documenting, tracking and updating enrolment and attendance/absenteeism and writing and collating information about students for others, e.g., other teachers, specialist teachers, relievers, future teachers, outside agencies. There is also timetabling for classes/groups/individuals; informing ākonga of changes, e.g., room changes, assessment changes; and getting ākonga to supply information. This may include managing a caseload of ākonga and closing cases when services are no longer required.

School leaders prepare and submit roll returns for the Ministry twice yearly to generate and confirm the staffing and funding entitlements. 

Administrative tasks by staff for: staff, whānau and other organisations

Kaiako | Teachers’ and leaders’ administrative tasks are, in the main, ‘paperwork’. They minute meetings; write reports; file information; roster staff shifts; take notes of observations for other staff and/or whānau; create new forms/reporting templates for gathering data; run the learning setting website with policies and procedures; complete timesheets; compile data for agencies such as the MoE and ERO; and shop for food. Kaiako | Teachers also support whānau to fill out forms for external agencies.

Finance 

“I have quite a few budgets I can purchase from. I need to keep track, so have spreadsheets of what I buy, and a running total of what I’ve spent. Literacy… Physical Education… classroom consumables... a few other budgets like uniforms.” - Deputy Principal, Primary School 

As with administration, there are a range of responsibilities related to finance. Kaiako | Teachers and leaders research, consult, negotiate or contribute to decisions about how funding is spent; apply for funding, including grant funding; set budgets; allocate and sign off funding, including to ensure financial targets are met; manage asset replacement; buy resources, e.g., stationery, computers, nappies, furniture; collect and record money from ākonga, e.g., from fundraising, mufti days; process wage/salary payments; create payment plans for whānau; and use personal money to buy resources or support ākonga.

 Kaiako have responsibility for organising koha for manuhiri and ensuring it is noted in the system for auditing purposes. Managing budgets can involve an awareness of staffing entitlement, learning support funding, the operational grant and equity funding and how to use these.

Kaiako | Teachers and leaders also process and sign off invoices; manage reimbursements; ensure funding is used for its allocated purposes, e.g., for learning support; sit on finance committees; and participate in fundraising events for their organisation or to support ākonga to have experiences outside their learning setting.

Leaders use the Ministry information portals to monitor staffing and funding entitlement and EdPay for authorising and monitoring staff expenditure and usage. They work with the financial provider to monitor expenditure against budget on a regular basis.  They meet with and supply information to the auditor, respond to management questions and ensure reports are completed and forwarded to the Ministry within the required timeframe.

Managing information

"I am leading and managing a team, so that involves giving information to support staff [the TAs] and their PLD (professional learning and development). I need to make sure they have everything they need to do the job on the day."- Kaiako, Specialist School 

Kaiako | Teachers and leaders work, test and use IT systems to store, manage and share selected information with appropriate recipients, ensuring confidentiality where it is required. This includes planning, professional development and payroll documents, meeting minutes and agendas, sensitive information about ākonga and whānau, assessment information, and compliance data such as consent forms and safety check sheets. 

They work in a security conscious way by, for example, having restricted access, using passwords, and having document storage and destruction policies. 

Kaiako | Teachers and leaders test and implement new software systems where needed. They call on the support of colleagues and IT professionals when required.
 

Union membership and participation in other external organisations

Kaiako | Teachers and leaders may be union members and may take on union leadership roles within their learning settings, as branch or regional union representatives and as negotiators in the collective agreement negotiation process. They may attend and present at union meetings and conferences and those of other external organisations. They participate in ERO reviews, external NZQA moderation, governing bodies and professional associations such as the Association of English Teachers.

Kaiako | Teachers and leaders have a number of responsibilities for property that ensure the safety, security, development and maintenance of their learning settings, and the safety of staff and ākonga. Some of the responsibilities are for regulatory or compliance purposes. Leaders in some learning settings develop business cases for and project manage buildings improvements.  

Safety and security

“Every morning… I check the gates, I might notice a nail sticking out so we need to nail that back in, or after it’s rained noticing a big puddle, that’s a drowning hazard so it gets logged as a job so that we can minimise the risk. You think about what a small child would do.” - Team Leader, ECE 

Kaiako | Teachers and leaders are responsible for locking and securing their workplaces (using alarms) and their individual workspaces. This happens on a daily basis or in some cases at secondary schools at the end of each period. They also open and secure the learning setting after external/community groups have used it; are the contact person for after-hours security incidents; liaise with security and fire prevention specialists on a needs-basis; and identify where there are security or safety risks and appropriate mitigate risks, e.g., installing cameras.

Kaiako | Teachers and leaders are responsible for the development of emergency action plans, including for lockdowns, accidents and regular reviews of these. They are also responsible for developing and implementing drills for safety.

Maintenance

"I now know how to drive the lawnmower. I’m responsible for pool hygiene, making the call daily about is it safe for the kids to swim or not. I do everything, if the toilet is blocked I go in and unblock it."- Principal, Primary School

Kaiako | Teachers and leaders undertake a range of activities to keep their learning environments, safe, tidy, clean and meeting compliance codes. In their immediate environment they clean, e.g., desks, whiteboards and empty rubbish bins. 

They also have responsibility for their wider learning settings by, for example, cleaning toilets and floors, testing pool water, conducting property maintenance inspections, managing school transport, raking sandpits, organising for repairs or cleaning to be done and managing people doing this while they are on site. Kaiako | Teachers can request whānau support with cleaning.

Development 

"I have learned about property, planning, looking at infrastructure, what needs to be actioned first, working with property managers, ensuring we are getting ‘bang for our buck’. - Principal, Primary School

For property builds/alterations kaiako | teachers and leaders make recommendations for additions and alterations, e.g., ventilation, storage, changes to playgrounds, gardens; consult with, e.g., business managers, property managers, the MoE, the Kindergarten Association; plan for current and future projects, e.g., 5-year and 10-year property plans, manage cyclical maintenance processes, attend meetings and contribute to discussions on these; work with contractors; and sign off on plans and budgets. Kaiako | Teachers and leaders also monitor property effectiveness; write property reports; and deal with compliance, legal and/or relicensing matters. 

Kaiako | Teachers and leaders also monitor property effectiveness; write property reports; and deal with compliance, legal and/or re-licensing matters. 

Kaiako | Teachers and leaders undertake a range of tasks and have responsibilities within and across learning settings to support the operations and policies of their organisations, other staff and ākonga. This includes organisational growth and compliance, keeping staff and ākonga safe and providing opportunities for ākonga to access a wide range of events and experiences. 

Supporting operations and policies

“We’re all part of the annual plan... I’m leading a part about parents’ voice, communicating with them, and getting their voice back; do we need to change our system to collect, display, and use their aspirations?” - Kaiako, Kindergarten 

Kaiako | Teachers and leaders undertake a range of activities that keep their learning settings running. This starts with knowing about the vision, mission and policies, writing or feeding into the development and periodic review of policies and procedures, following these, and being able to communicate them to ākonga and whānau using digital, written and face-to-face mechanisms.

Supervision

Supervision responsibilities with ākonga, in addition to those in the ‘Care of ākonga’ section and the administration activities noted above, include, for example, taking the roll, transporting ākonga, road patrols, break time duties, relieving for other staff, supervising ākonga before and after learning time and at performances, discos, prizegivings, sporting events and camps. As noted above, kaiako | teachers and leaders investigate and respond to incidents.

 Marketing

"I maintain the website and the Facebook page, I have to do a lot of marketing material, I quite often do business cards, posters." - Kaiako, Secondary School

To attract whānau and ākonga and inform communities, kaiako | teachers and leaders create content for marketing materials and promote and market their learning settings. This includes, for example, about the vision and culture, what is on offer at the learning setting and events that are happening. This is done through online materials, including social media, or through presentations, flyers, open days and community engagement. To support this kaiako | teachers and leaders survey ākonga and whānau to review how things are going and to garner their views.

Health and safety compliance

"We had a big camp planned, I prepared the RAMS [risk analysis and management] forms, planned all the activities, got permission slips, I had to get people involved and the resources... RAMS forms involve analysing and noting any risks or hazards that could happen on a trip and ensuring a plan is in place." - Kaiako, Area School 

Kaiako | Teachers and leaders are responsible for the health and safety of ākonga, whānau and other staff (some of this is noted above in the ‘Care of ākonga’ section). 

This involves setting and reviewing health and safety policies and procedures; monitoring/tracking compliance with these; escalating information and documenting incidents and compliance, e.g., staff/ākonga ratios in early learning settings; charting medication; preparing for and responding to emergencies including, for example, lockdowns and incidents that happen with individual ākonga; undertaking risk assessments and mitigating risks, e.g., hazards in learning settings and risk management assessments for school transport, trips and EOTC. 

In many cases the principal | tumuaki and centre manager is the Person Conducting a Business or Undertaking (PCBU) in terms of the Health and Safety at Work Act.

Kaiako | Teachers and leaders in early learning settings have responsibilities for ensuring the physical health and safety of ākonga. Kaiako | Teachers and leaders in ECE settings are expected to be familiar with the relevant regulations and ensure that the service is compliant. 

Responsibilities also involve general communication with whānau about health and safety and any incidents and ensuring whānau know about and give consent for activities. There is also direct contact with whānau when ākonga are sick or injured. Kaiako | Teachers and leaders also give health and safety reports to their Boards and report serious incidents to the Ministry of Education and Oranga Tamariki, Police, WorkSafe or Teaching Council.

Kaiako | Teachers and leaders monitor conditions within their learning environment and, when the need arises, liaise with their school board to close the school, managing students, staff whānau and community health and safety throughout and notifying the Ministry as required.

There are also the practical responsibilities such as organising health and safety equipment/medical kits; recording staff who have undertaken first aid training; police vetting; bus control; and taking on particular health and safety roles. 

Event organisation and management

“The ball is booked… I have to manage student expectations... manage the money, set the ball price with the financial holder, hire the photographer and DJ, all under the watchful eye of year 13 girls who have opinions on everything.” - Dean, Secondary School 

Kaiako | Teachers and leaders organise and/or set up a range of events for other staff, ākonga, and whānau, hapū and iwi. These events include for staff, e.g., pōhiri for new staff social events, farewells; and for ākonga, e.g., ceremonial practices during Matariki/Puanga cooking or putting out food, celebrations, prizegivings, assemblies, EOTC activities and associated transport and safety management and productions. For whānau there are information evenings. Kaiako | teachers and leaders also apply for funding or sponsorship to support the running of events.

For whānau, hapū and iwi, kaiako | teachers organise trips to significant iwi events and landmarks that remember the lives of tīpuna.  Kaiako | Teachers also organise information evenings for whānau.

Along with event management kaiako | teachers and leaders are responsible for supervising ākonga at, for example, school camps and excursions where they also coordinate staff and whānau and volunteer helpers. They may lead and attend national kapa haka and Polyfest. 

manaakitanga – ethic of care
marae – ceremonial courtyard in front of ancestral carved house. Often also used to include the complex of buildings around the marae.
whakapapa – genealogy 
ngā tohu o te taiao – signs from the environment
whakairo - carving
te reo Māori – the Māori language
Māramataka Māori – Māori Lunar Calendar
Aromatawai - Assessment
koha – gift, donation 
manuhiri - visitors
Matariki – Star cluster (Pleaides) heralds the Māori New Year
Puanga – Rigel (Star)
kaiako - teacher
Māori – indigenous peoples of Aotearoa, New Zealand
whānau - family
tīpuna - ancestors
rūnanga – tribal council, board, assembly
iwi -tribe
tikanga/tikanga Māori - Māori customs, practice 
kawa – immutable custom/practice
ākonga - learner
waiata – song/sing
hapū – sub-tribe
kura – school
kaikōrero -speaker
kaikarakia – person who conducts or recites karakia
kaikaranga – caller
tīti tōrea - stick game
tī rākau - stick game
mauri – life essence, life force
kaumātua - elderly
taiao – natural environments
korowai – cloak
pari - bodice
maro – short garment usually made of cloth and worn by boys and men
raukura - feathers

Tuia te kākano ki tōna pārekereke

“I see students walking and I think ‘oh I know your dad’. So that is the most important thing. Secondly, you need to know the make-up of the iwi and the community which will inform what is going on with the child. Again, that is about knowing the students, their families and certain things that can impact the Tamariki.” Kaiako, Kura ā-Iwi

Ākonga 

He mea Māori tā te kaiako tūhono ā-wairua, ā-ngākau, ā-hinengaro ki te ākonga. Me te aha, ka rangiwhāwhā atu tēnei tūhonotanga ki te whānau whānui, ki te hapori, ki te hapū, ki te iwi me ōna āhuatanga katoa, arā ko te whenua, ngā maunga me ngā marae.  Āpiti atu ki ngā mahi whakawhanaungatanga, he haepapa nui whakahirahira ki ngā kaiako kia pēnei ai ō rātou mōhiotanga ki ia ākonga. 

Ka tōtō mai ngā kaiako i ngā mātāpono me ngā huatau o te ao Māori pēnei i Te Whare Tapa Whā, ki ā rātou mahi, hei ārahi i a rātou ki te tiaki, ki te poipoi i te ākonga kia matomato ai te tipu o ōna pūmanawa me tōna momo. Ka tīkina ake e ngā kaiako ngā kōrero o te maramataka hei whakaakoranga mā ngā ākonga. Mātua rā, ko ngā āhuatanga e hāngai ana ki a tamaroto me ētahi atu anō mātāpono e aro ana ki te mahi tiaki wairua. Ko ēnei puna o te mātauranga, he mea ārahi i ngā kaiako i roto i ā rātou mahi katoa, kia mārama ai rātou ki te wā tika hei mahi i tētahi mahi, me te wā kāore i te tika ki te mahi, ki te hui, ki te wānanga rānei. 
 
Ka whakaaro nui ngā kaiako ki te hononga i waenganui i te kura me te whānau, me te hiranga o taua tūhonotanga hei hāpai i te whanaungatanga. I te nuinga o te wā, ka titiro anō ngā kaiako ki te puna mātauranga kia pūrangiaho ai rātou ki ngā waiaro me ngā whanonga o te ākonga, ā, ka whakamātauria te toiora o te ākonga mā te whakamahi i ngā tikanga aromatawai. Mā te pānui i te mauri o te ākonga me tōna āhua e whakatoka ai te māramatanga ki ngā ākonga. Kei te mārama hoki ngā kaiako ki te reo ngū hei reo kōrero anō o te ākonga. 

Kei roto i ngā puna reo, ka rapua e te kaiako ngā tohu e whakapūmautia ai te māramatanga o te ākonga ki te reo Māori kua kōrerotia. I ētahi wā, ka whakamahi te kaiako i te reo rotarota e mārama ai te ākonga ki tana kōrero. Ka whakairihia ake ngā kupu āwhina reo rotarota me ngā tohutohu reo rotarota ki ngā pakitara o te whare hei āwhina i a rātou anō me ngā whānau. Koia nei tētahi o ngā huarahi whakawhitinga kōrero ka whakamahia e ngā kaiako e whakawhanaketia ai te reo ngū o te ākonga. 

E oi ana ngā kaiako ki te rapu i ngā kaupapa whakawhanake pūkenga me te whakawhanake i te mōhiotanga mā te whātoro i te ringa ki te huhua o ngā pou tarāwaho Māori, nā konā e taea ai e rātou te ārahi, te ako, te whakarautaki, te kimi rongoā me te whakatinana i ngā huatau hei painga mā te ākonga. 

Ko ngā uara ahurea Māori tētahi aronga nui hei akoranga mā ngā ākonga, tae rā anō ki ngā mahi o runga i te marae me ngā tikanga e taunaki nei i te iwi. Mā ngā kaiako te pūtea e whakarite, mā ngā kaiako te kai e kohi, mā ngā kaiako te kai e whakarite mō te hākari hei whāngai i ngā kaumātua. Mā ēnei tūmomo kaupapa e ako ai ngā ākonga ki te mātauranga me ngā pūkenga marae e mau nei i ngā kaiako, pēnei i te whakarite me te tunu kai mō te tokomaha.  I ētahi atu wā, he mea nui whakahirahira ki ngā kaiako kia tautokona ngā ākonga kāore e tae ki ngā akomanga, he haepapa nō aua ākonga me whakatutuki mā te whānau, mā te iwi rānei, pēnei i te mahi kohi kai mō te marae me te whāngai i te iwi hoki. 

Ka whai ngā kaiako me ngā kaiārahi i te huarahi e wetekina ai ngā here kāore e aro tōtika ki ngā hua ka riro i te ākonga, kia autaia tonu te mahi a te kaiako rānei.  Ka āta panoni ngā kaiako i ā rātou whakaritenga e hāngai ana ki ngā ākonga he whakapapa Māori nō rātou engari, he kaha kē ake tērā atu taha ahurea ōna. Ka whakawhirinaki atu ngā kaiako ki ngā mātua kia mārama kehokeho ai rātou ki te ākonga. Hei tauira, ki te kore te ākonga e kai i te kai e kāinga ana e te nuinga, he ara tēnei mā te kaiako e whakauru mai ai ētahi kai anō hei wheako ahurea hou mā te katoa.

Whānau 

 Ka tūhono te kaiako ki ngā whānau kia kaha ake ai te māramatanga o te kaiako ki te ao i ahu mai ai te ākonga. Tokomaha ake ngā kaiako me ngā ākonga he whanaunga rātou ki a rātou anō, ā, ka tūhuratia ngā hononga whakapapa kia renarena ai te taukaea i waenganui i te kaiako me te ākonga. Ko te hua ka puta, ko te māramatanga kia mōhio ai te kaiako me pēhea ia e tautoko ai i te ākonga me ngā whānau. 

Ka mahi tahi ngā kaiako me ngā ohu kua whakatūria mā roto mai i te whānau. Ki reira, āta matapaki ai ngā kaupapa here, ā, ka whakahokia mai ai ki mua i te aroaro o te whānau whānui hei wānangatanga mā rātou. Ka tōia mai e ngā kaiako ngā taonga o te ao Māori hei whakatika i ngā hē, hei whakawhenua i a rātou anō, ko aua taonga rā ka tīkina ake ko te tikanga me te karakia. Ko te whānau kei te pūtake o te ao o ngā kaiako, ā, koia tonu te āhua o tō rātou kawe i a rātou anō mā roto mai i te kura. 

Ka whakawhirinaki atu ngā kaiako ki te whānau kia āwhina mai rātou ki te āta whakatau i ngā ākonga kāore e tau ana te noho ki te akomanga. Hei āpiti atu, he mea akiaki te whānau e te kaiako kia whai wāhi mai rātou ki ngā mahi o te kura. Mā ngā kaiako e whakatū tētahi hōtaka māra mō te whānau, mā ngā kaiako e whakarite hōtaka kia haere mai ngā whānau ki te āwhina i ngā mahi whakapai akomanga hei te mutunga o ia wehenga tau, mā rātou tonu e whakarite ngā whakapōtaetanga mō ngā ākonga ka whakawhiti i te puna reo ki te kura. 

E oi mārika ana ngā kaiako ki te rapu i te huarahi kia whakatata mai te whānau ki ngā mahi ako a te ākonga, ka mutu, mā rātou ngā kaupapa e kōkiri, pēnei i te whakatū hōtaka whakangungu me te tuku i ngā rauemi ki ngā mātua e hāngai ana ki tētahi kaupapa ako pērā i te Hāngarau. 

Ko ētahi o ngā kura, he takawaenga rātou i waenganui i te whānau me te iwi, he kore nō ētahi o ngā ākonga kia tae ā-tinana ki ō rātou marae. Mā ngā kaiako te haepapa kia mātua whakaritea ai ēnei tūhonotanga.  Nō ngā kaiako o ngā kura me ngā puna reo ki tuawhenua te whakaaro, he āpitihanga rātou ki ō rātou whānau, hapū, iwi. Tokomaha ngā kaiako he hononga ā-whakapapa tō rātou ki ngā whānau o te puna reo me te kura. Ahakoa tērā, ka whai rātou kia ngaio tonu ā rātou mahi whakawhiti kōrero me ngā mahi whakahaere. 

Ka whakatū ngā kaiako i ngā awheawhe ako mā ngā mātua kia ako ai rātou mō te koronga me te kaupapa o te wāhi ako. Ka whakatūria hoki ngā akomanga reo Māori mā ngā whānau e hiahia ana ki te whakapakari ake i ngā pūkenga reo Māori, me te tūpono atu ka ū tonu ngā whānau ki ēnei whakaakoranga katoa ki te kāinga.  He rite tonu tā te kaiako tuku i ngā pānui ki ngā pae pāpāho pāpori a te kura, kia whitawhita tonu ai te ahi kōrero a te kura ki ngā whānau. 

Ka mahi tahi ngā kaiako me ngā māngai o te iwi ki te waihanga i ngā aratohu e hāngai ana ki te tikanga i te wā o te pōhiri. Ka whai wāhi ngā whakatūpatotanga ki ngā aratohu, me ngā whakahau e pā ana ki ngā momo kākāhu e tika ana kia mau i te pōhiri.  

Ka whakatū ngā kaiako i ngā awheawhe ako mā ngā mātua kia ako ai rātou mō te koronga me te kaupapa o te wāhi ako. Ka whakatūria hoki ngā akomanga reo Māori mā ngā whānau e hiahia ana te whakapakari ake i ngā pūkenga reo Māori, me te tūpono atu ka ū tonu ngā whānau ki ēnei whakaakoranga katoa ki te kāinga. He rite tonu tā te kaiako tuku i ngā pānui ki ngā pae pāpāho pāpori a te kura, kia whitawhita tonu ai te ahi kōrero a te kura ki ngā whānau.  

Ka mahi tahi ngā kaiako me ngā māngai o te iwi ki te waihanga i ngā aratohu e hāngai ana ki te tikanga i te wā o te pōhiri. Ka whai wāhi ngā whakatūpatotanga ki ngā aratohu, me ngā whakahau e pā ana ki ngā momo kākāhu e tika ana kia mau i te pōhiri.  

Hapū/Iwi 

Ka whai pānga nui ngā kaiako ki ngā kaupapa huhua o te iwi. Ko ētahi o ngā kaiako he mema kōmiti o te marae, ko ētahi atu he kaitakawaenga ā-iwi o te kura. Ka whai huarahi te iwi ki te tautoko i ngā kaiako me te hāpai i ngā mahi ako a te ākonga. I ētahi wā, ka riro mā te iwi tonu te utu mō ngā kaupapa hāpai e kawe, pēnei i te utu mō tētahi mātanga reo matatini. Ka āta matapakihia te mātanga me ngā kaiako, ngā matea ako o te ākonga, ā, ka mahi tahi rāua ki te waihanga hōtaka. 

E pūmau ana te whakawhanaungatanga i waenganui i ngā kaiako me te whānau, te hapori me te iwi, ka mutu, he rite tonu tā te kaiako karanga ki ēnei huihuinga tāngata kia haramai tētahi ki te kura tuari ai ō rātou mōhiotanga mō tētahi kaupapa ako, ki ngā ākonga. Āpiti atu ki tēnā, ka whakamahia e ngā kaiako ō rātou ake taonga, rawa rānei, hei mātāpuna ako mā ngā ākonga. Hei tauira, he whenua tūmataiti tō tētahi o ngā kaiako, ā, he ngahere kei tōna whenua ka whakamahia mō ngā whakaakoranga taiao. 

He taonga kāmehameha ngā kaumātua me ō rātou mōhiotanga. Me te aha, ka whakawhirinaki ngā kaiako ki a rātou hei ārahi i a rātou i roto i ngā mahi, pēnei i te tito waiata me ngā mahi whakapapa. Hei tā ngā kaiako, he tautōhito ngā kaumātua, mātua rā mō ngā kaupapa e pā ana ki te taiao me te mātauranga Māori, ā, he pou tuarā rātou e kaha taetae mai ai ki ngā hui ā-whānau. 

Ka tautokona ngā kaumātua e ngā kaiako mā te kawe i a rātou ki ngā tini kaupapa, waihoki, kei reira hoki ngā ākonga hei ringa āwhina ki aua kaupapa. Mā te ākonga ngā tēneti e whakatū, mā rātou e whakariterite i ngā tēpū kai hei whāngai i te manuhiri, mā rātou te kai e hora, mā rātou tonu ngā rīhi e horoi. Ko te tāutuutu o tēnā, ka whai wāhi te kura ki ngā rauemi me ngā rawa a te marae, ā, ka whakatū wānanga, noho marae rānei mō ngā tini kaupapa pēnei i te whakarite hāngi mō Matariki mō Puanga rānei, kapa haka, tae noa ki ngā mahi ako i ngā mahi o runga i te marae. 

I ētahi wā, ka toro atu te ringa o ngā kaiako ki te iwi kia haramai tētahi hei kaikōrero mō rātou (mēnā kārekau he kaikōrero mā roto mai i te kura). Pēnei i ngā wā ka whakaeke rātou ki runga i te marae. He nui ngā kaupapa ka piri tahi ai te kaiako me te iwi, pēnei i ngā wā ka tuhi karakia hou mō te kura, ka mutu, hei te wā e raru ai te ākonga ki tōna kāinga, ka toro atu te ringa ki ngā ratonga a te iwi. 

Ka whakapeto ngoi ngā kaiako kia mau tonu ki ngā tūhonotanga e whai hua ai te ākonga me te iwi.  

Tuia Te Reo Māori 

“Me mōhio au ki te hanga i te whaikōrero o te tāne, kia whakaako ai au i aku tauira tāne/tama, me te karanga ki aku ākonga kōtiro me te pao.” Kaiako, Kura Kaupapa Māori 
 

Ko ngā kaupapa ako kei ngā kura kaupapa Māori ka whakaakona katoatia ki te reo Māori, ā, ko te reo Māori te reo whakawhitiwhiti kōrero matua, o ia rā. E ū ana ngā kaiako o tuawhenua ki tō rātou ake reo, arā ko te mita, mā te whakamahi i ō rātou ake kupu, ō rātou ake kīwaha, ō rātou ake whakataukī anō hoki. Ka whakaako rātou i ētahi atu āhuatanga e ora ai tō rātou ake reo, pēnei i ngā tikanga, ngā pūrākau, ngā kōrero tuku iho, ngā whakapapa me ngā waiata. Ko te reo Māori tonu te reo kōrero ki ngā whānau me ngā rōpū i waho i te kura. 

Ko ngā kaiako kei ngā kura tuarua auraki, ka whakaako rātou i te reo Māori hei kaupapa ako, ā, ka whai rātou i te NCEA taumata 1, 2 me te 3, ka mutu, he hōtaka whaiaro motuhake mō ia ākonga, ka waihangatia. 

Kua riro mā ngā kaiako reo Māori kei ngā kura auraki te haepapa ki te whakawhanake i te reo Māori me te kōrerotia o te reo Māori huri noa i te kura.  Hei tauira, ko ngā rauemi taunaki i te reo Māori i roto te marautanga me te whakawhanake i ngā rautaki reo Māori huri noa i te kura.

Kua riro hoki mā ngā kaiako reo Māori kei ngā kura auraki te haepapa ki ngā whakawhitinga kōrero reo Māori huri noa i te kura.  Ka kaha kitea tēnei tūāhuatanga i ngā pānui ki ngā kaimahi o roto i te kura me ngā pānui ki ngā whānau hoki.

Ka whakatairanga ngā kaiako i te wāriu nui tō te reoruatanga me te hiranga nui tō te mōhio ki te tuhi me te whakamārama i ngā kaupapa rerekē i te reo Māori me te reo Pākehā anō hoki.  He pēnei te āhua o ngā tūmomo whakawhitinga kōrero maha a te kaiako, mehemea he kōrero ā-waha rānei, mehemea he kōrero ā-tuhi rānei me te whānau/ngā rōpū (o waho i te kura). Me reorua te ara whakawhiti kōrero, ahakoa īmēra mai, ahakoa kanohi ki te kanohi mai. 

Ka kuhu mai te ākonga ki te rumaki reo Māori i tētahi kura auraki, ka rapu te kaiako i ngā huarahi e tau ai te māramatanga ki te ākonga me ngā huarahi e whai wāhi ai te ākonga ki ngā whakaakoranga. Tērā pea ka whakawhiti te kaiako ki te reo Pākehā, ki te reo whakawhiti rānei, arā ko te code-switching, me te aha, ka rapua rānei te huarahi auaha kia ora ai te tirohanga ki te ao Māori. 

Ka tākina te ara e ngā kaiako ki te waihanga i ngā rautaki reo Māori, ā, i raro i te maru o te whakangungu ngaio, mā ngā kaiako tonu e whāngai te reo Māori ki ō rātou hoa mahi i te kura. 

Ka aroturuki ngā kaiako i te kaha o te reo Pākehā o ngā manuhiri pēnei i ngā kaimahi whakatika whare ka tae mai ki ngā puna reo me ngā kura. Ko te whakahau a ngā kaiako, kia tae mai rātou i mua tonu i te tīmatatanga o te rā, ā muri rānei i te kura/puna. Mehemea ka tae mai i te wā ako, ka akiakihia rātou kia kohimu, kia iti rawa rānei ō rātou reo kōrero Pākehā. 

Ka noho ngā kaiako ki te pae uiui ki te whakarongo ki ngā kaitono e kimi tūranga ana ki tō rātou kura puna reo rānei. Me te aha, nā rātou (ngā kaiako) te haepapa ki te āta mātai i te taumata o te reo Māori o te kaitono. Mā te kaiako tonu e mātua mōhio mehemea kei te whakatutuki ia i ngā here pūtea me ngā here e hāngai ana ki te marautanga, pēnei i te ōrau o te reo Māori me kōrero e ngā ākonga. 

Mā te kaiako ngā rauemi e waihanga, e whakawhanake, ā, ka whakawhitihia ai i te reo Pākehā ki te reo Māori mō ngā āhuatanga maha o te ākonga, o te whānau, o ngā kaimahi anō hoki. Ka rīpenetia ngā karakia, ngā hīmene, ngā mōteatea me ngā waiata o te kāinga, waihoki, ka whakairihia ai ki tētahi hōngere tiriata tūmataiti hei rauemi ako. Arā ētahi atu rauemi anō mā te akomanga pēnei i ngā rā o te wiki me ngā kīanga o te kāinga tae atu rā ki ngā taonga kapa haka, ko ngā whakakai, kākāhu me ngā poi. 

E ū ana ngā kaiako ki te haepapa mā rātou te mauri o te whakaaro Māori e whakarāngai ake i roto i ngā mahi whakamāori, kia kaua e whakamāori noa i te kupu engari, me whakamāori hoki te huatau.

Tuia Te Tiriti o Waitangi

 “I deliberately place myself in spaces where decision making and policy development is going to ensure that Te Tiriti is being honoured – the Tiriti principles and the voices of our whānau are being recognised and considered, but more than that – that the priorities of our Māori students and whānau are being actively implemented, and that their needs are being met in the policies and initiatives being developed. Such as restorative practice, student leadership structured mahi.” Kaiako, Kura Tuarua

Ka tō mai ngā mōhiotanga o Te Tiriti o Waitangi e ngā kaiako, ā, ka whakauru rātou i ēnei mōhiotanga ki ngā hōtaka i ngā wā e tika ana.  Ka mutu, ka whakawhanake, ka whakaū hoki i ngā mahere rautaki e whai ana i ngā whāinga o te kura, ā, ka whai i te kākanoruatanga e angitu ai ngā ākonga Māori hei Māori. 

Inā whakanui ana i ngā huihuinga pēnei i te rā o Waitangi, ka kōrerorero, ka waihanga akoranga kia mārama ki ngā āhuatanga o tēnei rā, ngā kaupapa o Te Tiriti, ā, me pēhea hoki te whakatinana i roto i ngā horopaki o ia rā. 

Ka arahina ngā kōrero e ngā kaiako mō te kaupapa o te kākanoruatanga, ā, ka kimi, ka whai wāhi, ka tukuna atu te tono ki ngā mātanga o Te Tiriti kia whakahaere i ngā hui whakangungu ngaio mō te tiriti me te ōritetanga i te mātauranga.  Ka mutu, ka whakarite ngā kaiako me ngā ākonga i a rātou anō kia haere ki ngā hui e tautoko ana i Te Tiriti, pērā i ngā whenua nohowheta, ka whakaaro hoki rātou ki te ārahi i te nōhanga hei Māori hei whakautu i te whawhai nui kia whai ōritetanga hei kākanorua o Te Tiriti. 

I ētahi atu horopaki, ka whakaū ngā kaiako i te reo Māori ki ō rātou kaupapa ako hei hono i te kaupapa o Te Tiriti. He mea nui te tuku i te reo ki ngā ākonga, ā, ka ngākau nui ngā kaiako kia tika, kia hāngai, kia Māori te reo, kia kaua hoki e noho ngutukau te whakamahinga o te reo.

Tuia Te Here Tangata 

“One of my roles is to ensure that as a kura, we are honouring and supporting the aspirations and goals of mana whenua/iwi and being authentic about it. One of the ways we do this is by making ourselves available to support their local events e.g. working the kitchen, providing entertainment at events, reporting etc.” Tumuaki, Kura Tuarua 

He nui ngā pōhiri ka whakaritea e ngā kaiako mō ngā kaupapa huhua. Ko ngā manuhiri tūārangi ka pōhiritia, ko ngā kaimahi hou, ko ngā whānau me ngā ākonga hou, tae atu rā ki ngā kaupapa pērā i te whakapainga o ngā whare hou me ngā kaupapa whakatō rākau. Ko ētahi o ngā haepapa ka kawea e ngā kaiako kia angitu ai ngā pōhiri, ko te whakawhitiwhiti kōrero me te hunga whai pānga (ngā manuhiri/te hau kāinga/ngā kaikōrero) kia matua mōhio ai rātou ki ngā pārongo katoa e hāngai ana ki te take i huihui ai rātou. Mā ngā kaiako tonu te taha ki te manaaki e kawe, pērā i te mahi tono pūtea me te mahi whakarite kai. Mā rātou anō te taha ki ngā waiata kīnaki e whakarite, me te kōwhiri i ngā waiata e tika ana hei waiata kīnaki, me te kōwhiri i te tangata tika hei arataki i ngā waiata. Āpiti atu ki tēnā, ka whakarite rātou i te wāhi e tū ai te pōhiri, tae rawa atu ki te whakatakotoranga o ngā tūru, me te whakawātea i ngā tūru nō muri iho o te hui. Ko te wāhi ki ngā tikanga hoki kua riro mā ngā kaiako e kawe. 

Ka whai wāhi ngā kaiako ki ngā mahi whakarite, ki ngā mahi whakahaere hoki i ngā hui taurima (ā-iwi), ngā taiopenga ahurea, ngā huihuinga hākinakina tae atu rā ki ngā kaupapa marae. Ka whai hua te mahi a ngā kaiako i te whai wāhitanga mai o ō rātou hoa, ō rātou whanaunga me ngā tūhononga tāngata o roto i te kura, o waho hoki i te kura pērā i ngā rōpū Māori o te hapori, ngā kaunihera ā-iwi, ngā hapū me ngā iwi. 

Ahakoa iwi kāinga, ahakoa manuhiri rānei ngā kaiako, ko te mauri me te mana o te kawa me ngā tikanga kei te kōmata o te whakaaro, ā, ka mātua whakarite rātou i ngā ākonga kia kawea e rātou ngā mahi pēnei i te waiata me te whakarite i ngā tūru ki ngā taha e rua e ai ki tā te hapū/iwi tikanga. Ka whakatauria hoki e ngā kaiako me te hunga whaipānga, mā wai ngā tūranga e whakarite pēnei i ngā kaikaranga me ngā kaikōrero. 

I waho i ngā hāora kura, ka whai wāhi ngā kaiako ki ngā taiopenga ahurea me te arataki i te huarahi i roto i ngā mahi whakariterite, ngā mahi whakatū wāhi noho mā ngā kaumātua me te mahi whakarite kai. 

Ka tae mai ana te pānui kia tae nonoi atu ai ngā kaiako ki tētahi kaupapa nui whakahirahira, ka oti i a rātou ngā mahi me oti kia whai wāhi atu ai rātou ki aua kaupapa, pēnei i te whakakī i ngā puka RAMS. Mō ngā tangihanga, mā te āhua o te hononga o te kura ki te tangata kua riro e tohu ai mehemea rānei ka haere tētahi tokoiti, tētahi akomanga, te katoa rānei o te kura ki te tangihanga. 

Ki te hāereere ngā kaiako me ngā ākonga ki ngā tini kaupapa, e hiki ai te kaiako i ngā haepapa maha. Ko rātou te kaihautū wēne, te kaitunu, te kaiako me te kaitaunaki. I ētahi wā, ka haria e rātou ō rātou ake whānau ki ēnei haerenga me te takoha kai nō te māra. Ka whakarite rātou i ngā huarahi kia whai wāhi atu ai ngā ākonga ki ngā mahi, pēnei i te kawe i ngā tūnga mahi o te kāuta, o te paepae, o te tira waiata/whakangahau. Koia nei te whakatinanatanga mai o ngā mahi a te kaiako e tautoko nei i ngā whāinga me ngā wawata o te iwi. 

Ka tū ana ngā tangihanga ki ngā marae o te rohe, nā ngā kaiako te haepapa ki te whakarite i ngā ākonga mō te haka pōhiri, kia whakatau ai ngā manuhiri ki runga i te marae. 

Tuia Te Mātauranga 

“For me, I grew up and I thought I had a good kete (knowledge base) of karakia and waiata. But coming to this region, I have had to relearn and build on the local knowledge. So, I have to make sure I am learning and upholding the tikanga of the local iwi, and that it is embedded in everything I teach. The tamariki feel more connected and grounded in their identity, in who they are.” Kaiako, Kura ā-Iwi

Ka noho ko ngā tautake matua, ngā marautanga a Te Aho Matua, Te Tihi o Angitu, Te Whāriki, Te Marautanga o Aotearoa me te whānui noa atu hei tūāpapa mō ngā kaiako kei ngā ara reo Māori e whakaako ana.  Ka hono ēnei o ngā ara whakaako, tautake matua, mahi hoki ki ngā tikanga ā-iwi, ngā marae, te whakapapa, ngā whakataukī, te maramataka, ngā mōteatea anō hoki.  

Ko ngā ariā o te ao Māori te kaiārahi i ngā rautaki whakaako me ngā uara pērā i te rangatiratanga. 

Mātua rā ko te whakatutukinga o ngā wawata a ngā kuia, kaumātua kia angitu ngā ākonga i tō rātou ao Māori ake.  Ka whakauru ngā kaiako i te mātauranga whakapono hei āwhina i a rātou ki te waihanga hōtaka mā ngā ākonga.  Ka mutu, ka whakauru ko ngā waiata, karakia e hāngai pū ana hei whakarākei ake i ēnei mahi. Ka mutu, ka mahi tahi ngā kaiako me ngā ākonga o te kura tuarua ki te whakamahere akoranga.  Ka tōia mai ko ngā whāinga me ngā wawata a ngā ākonga me ō rātou whānau, hapū, iwi ki te whakamahere i ngā kaupapa Māori mai te taumata o te puna reo tae noa atu ki te wharekura.  

Ka whakaraupapatia te mahi whakamahere mā te raupapatanga wā, arā te whakamahere whakamua, whakamahere whakamuri hoki mā roto mai i ngā mahere paetata me ngā mahere paetawhiti.  Ko te mahi hoki a te kaiako, he whakaaro ake mō ngā āhuatanga o te kāhua kiriwhakapōtae a te kura.  Ka whakamahere whakamuri mai i aua āhuatanga e noho ana ki te kāhua kiriwhakapōtae tae noa mai ki nāianei.  He mahi nui te wānanga i mua i ngā mahi whakamahere.  Ka tukuna atu ngā kaiako i te tono ki ngā whānau, hapū, iwi hoki kia tōtō mai ko ngā tautōhito o te Mātauranga Māori kia kōrerohia ngā kaupapa pērā i te maramataka Māori, mahi whakairo, Matariki me Puanga kia whakamahere tahi ai rātou.  

Ko ngā whānau, hapū, iwi hoki te puna mātāmua ki ngā mahere rautaki mātauranga e whakaahuahia ana i ngā whāinga o te hapū me te mea hoki me hono hoki ērā whāinga a te hapū ki ērā o te kura, puna reo, ākonga anō hoki.  Ko ngā whānau, hapū, iwi hoki ngā kaikōkiri i ngā kura me ngā puna reo, me te mea hoki ka noho mātāmua ā rātou aronga ki te pae o ngā kaiako. Hei tauira ake i tēnei tūāhuatanga, ko te aro pū a ngā ākonga ki tētahi tupuna, marae, atua rānei i ia wāhanga o te tau, ka whiria hoki ēnei kaupapa ki ētahi atu kaupapa ako.

Tuia ngā Kawa me ngā Tikanga 

“Me matatau koe ki ngā tikanga marae, me matatau koe ki te whaikorero a te tāne, ka whakaako au i ngā tamariki tōmua o te reo, mehemea kei tēnei kura koe, ka tū koe ki te whaikōrero ia wāhanga rua, ia tau, ko tā tētahi o ō mātou whāinga, he whakatipu i ngā kaikōrero o runga i te pae.” 

Ka riro mā ngā kaiako ngā mahi a ngā tūpuna te whakatinana i te ao Māori, arā, ko ngā tikanga tuku iho. Ko ētahi āhuatanga o ēnei tūranga, ko ngā mahi karakia, mahi karanga, whaikōrero, me ngā kaitiaki e tohu ana i te tika o ngā mahi tikanga, me te tiaki taiao, me te tuku waiata. Ehara i te mea ka noho noa ēnei tūāhuatanga i te akoranga, ki ngā wāhi ako rānei, engari kē ia, ka kitea ēnei mahi kei ngā hapori whānui e noho ai ngā ākonga. Ka mutu, ka mōhio ngā kaiako ki ngā kōrero o te ao Māori, me ngā tikanga/mātauranga ā-iwi hoki. 

Ka whakaakona atu ēnei akoranga ki ngā ākonga kia mārama pū rātou ki te ao e noho nei rātou, mai i te akomanga ki te marae, ki ngā kaupapa kapa haka, ki Ngā Manu Kōrero, arā atu, arā atu. Kei roto i te akomanga, he nui ngā whakaakoranga rerekē e whakaako atu ki ngā ākonga, pērā i te mihimihi, te pepeha, te karakia, me te hīmene kia whai kōwhiringa te ākonga ki tā rātou e hiahia ai. Mā ēnei mahi katoa, ka puāwai mai ai ngā ākonga i te ao o te tuku kōrero.  

I ētahi wā, kei ētahi whaitua, ka kimihia ngā arawātea whakangungu ngaio e ngā kaiako kia matatau ake ki te whakahaere i ngā tikanga kāore e taunoa ki a rātou.  Hei tauira ake ko te whakahaere tikanga, mihi whakatau rānei ki te puna reo, te kura rānei.

Tuia ngā mahi a Tānerore me Hinerēhia 

“I am the lead tutor for that (competition), I am also in charge of all of the comms, coordinating times, the transport, the organisation of noho which includes transport to and from the marae. I also have to ensure that our tamariki [at this school] are fed tonight ahead of our noho.” Kaiako, Kura ā-Iwi

He kaupapa ako te kapa haka ki te hōtaka o ngā kura i te wiki kura engari he wā tōna ka hipa ake te mahi kapa haka i ngā rā kura ki ngā rā whakatā me ngā hararei anō hoki.  

Ka whakaakona te kapa haka e ngā kaiako i te wiki kura me ngā rā whakatā, ngā hararei ā-kura hoki.  Ka whakarite hoki ngā noho marae ka tīmata i ngā Parāire ka mutu ā te ahiahi o te Rātapu, i ngā hararei ā-kura hoki.  Ka tito waiata, mōteatea hoki ngā kaiako hei whakaū i ngā akoranga.  Ka pēnei ana, kia tau hoki te rongomau ki te wairua o ngā ākonga, kia tauawhi ai te ngākau i te tirohanga Māori me te wairua whakaaweawe i tuku iho mai i ngā atua Māori. Ko tā te kaiako mahi mā tana whakaako i te kapa haka ka tūhonotia te ākonga ki ana maunga, ki ana awa, me te tū hoki ki te tuku i tana pepeha, mihimihi hoki.  

Ko tā te kaiako me ngā kaiārahi mahi hoki mā te whakaako waiata he hononga ki te ākonga hei tauira, mā te mahi tito waiata ka whakauru mai i ngā maunga, awa, waka, tīpuna, marae hoki.  

Ko tā te mahi a te kaiako me ngā kaiārahi he whakatangi taonga puoro pērā i te rakuraku me ngā taramu hei hoa haere i te waiata i te wā tū ai ngā whakaaturanga ki runga atamira me ngā whakataetae ā-rohe, ā-motu hoki.  Ko te kaiako te kaitito i ngā nekehanga o ngā mahi kapa haka.  

Waihoki, ka whakarite noho marae ngā kaiako e tīmata ana i ngā Pōmere ka mutu i ngā Rātapu i ngā hararei ā-kura rānei.  

Ko ētahi o ngā mahi whakarite noho marae ko te tuku pānui ki ngā whānau, whakarite hoki i ngā wāhi pērā i ngā marae, kura, hōro, wharekai, e tū ai ngā noho marae.  Ka whakarite hoki ngā kaiako i te wā e wehe ai ngā ākonga i ā rātou kāinga me te hokinga atu, me te ara tūnuku ki te wāhi tika me te hokinga atu ki te kāinga.  Ka mutu, ko te mahi a te kaiako he whakarite i ngā ringawera kia whāngaihia ngā ākonga me ngā kaiako i te noho marae ki te kai tika.  

Ko tā te kaiako mahi hoki, he tiaki, manaaki hoki i te haumarutanga o te ākonga mō te wā roa.  

Ka waihanga, ka hanga, ka whakatika hoki ngā kaiako i ngā kākahu kapa haka mō ngā whakaharatau kapa haka, mō ngā whakaaturanga, whakataetae hoki.  Ka hanga kākahu pērā i te maro me ngā whakarākeitanga pērā i te raukura.  Ka hangaia hoki e ngā kaiako ngā huinga tititōrea, poi hoki.  Mā te ringa noa hangaia ai te poi.  Ka whiria ko ngā hānara, kātahi ka tāpiri i ngā hukahuka me te tapahi i ngā pōro pūngorungoru, katahi ka ūhia ngā pōro ki te kirihou mā.  

Ko tā te kaiako mahi he tiaki, he manaaki i ēnei taonga, ko te haepapa o te kaiako he whakapai i ngā kākahu, ka whakahokia ki te wāhi tika whai muri i ia whakamahinga.  Hei tauira, ka horoia ngā pari i ngā huinga iti mā te mihini horoi, kātahi ka whakairia ki ngā whata pouheni.  Ka waiho ngā piupiu ki waho kia purea e ngā hau o Tawhirimātea, kātahi ka whakahokia ki te tōkena, ka whakaingoatia, kātahi ka raua atu ki ngā pēke nui rawa kia pai ai tana whakaraupapa ma ngā rārangi, tāne, wāhine hoki.  

Ka āwhina atu ngā kaiako me ngā kaiārahi i ngā kura mā te tuari rauemi kapa haka i te mea kāore e tino nui ngā rauemi kei ētahi kura.  

Ka whakaakona e ngā kaiako ngā mahi a Tū mā roto mai i te taiaha, me te mōhio, whakaharatau hoki i ngā nekehanga o te rākau a Tūmatauenga.

Tuia ngā Pūkenga 

“We have a kai programme. We have a food garden and I’m setting up the systems in our kai programme to use our time more effectively, make our kai healthy. The kai programme has been going for three terms now. The puna used to put out three black bags of rubbish each day. A lot of it was wrapping, containers, a lot of kai was quick kai, sugary kai. We could see it affecting the children’s’ behaviour so we started this kai programme. Before we implemented this, they wouldn’t eat a lot of fruit and now they love it they have micro greens in their kai. It’s been a big learning curve for us but really rewarding when we see our kid's planting kai, pulling carrots out, washing them and eating them, pulling beetroot out as well as strawberries.” Kaiako, Puna Reo

Ka noho mātāmua te manaaki tangata me te manaakitanga ki ngā kaiako.  Ka whakatauirahia te kaiako nōna e whakaako ana i tēnei uara, ariā hoki.  Ka whakatinanahia tēnei ariā e ngā kaiako mā te whakahaere kāuta me te whakatakoto i ngā aratohu mō tēnei pūkenga.  

Ka noho mātāmua ēnei akoranga ina whāngai ana i te manuhiri me ngā kuia, kaumātua anō hoki.  Ka whakaakona ngā ākonga e ngā kaiako ki te mahi whakapai tēpu me te whāomoomo kai.  

Ka mahi tahi ngā ākonga me ngā kaiako ki te hanga pouaka māra kai. Ka whiria ēnei akoranga ki ngā kaupapa ako maha o te marautanga.  Ka mutu, ka tīkina ake te mātauranga maramataka e ngā kaiako hei akoranga mā ngā ākonga me pēhea te tiaki me te whakatipu kai.  

Ko te waihanga hōtaka kai hauora te urupare a te kaiako ki te kaha heri mai a ngā ākonga i ngā kai paraurehe e pāngia kinotia ai te whanonga o te ākonga. E hono ana ngā akoranga o ngā hōtaka ki ngā ākoranga o te taiao me ngā aratohu o Te Tāhuhu o te Mātauranga mō te hauora me te haumarutanga o te kai.  

Ka kaha whāngai ngā kaiako i te mātauranga mō te tiaki me te whāomoomo pararopi ki ngā ākonga hei tauira ake mā te huri i te kai hei wairākau ka iti ake te whakamahinga i ngā pēke para, waihoki ka whāngaia a Papatuanuku ki ngā hua kia haumako te tipu. 

Ka hoko, ka whakarite, ka tunu kai hoki ngā kaiako mā ngā ākonga ina kāore e taea e te ākonga te heri kai mai ki te kura.  Ka whakarite ngā kaiako i ngā kai i te pō o mua mai kia rite ai te kai mō te rā whai muri iho ki te whakamahana me te toha atu, ka tunua rānei i taua ata tonu. 

Tuia ngā Taonga

“With the curriculum changes this year, things have been different. As well as resources needed to suit the new curriculum changes e.g., resources for mahi toi – [pakihi toi], tukutuku resources, what does te ahi kā look like in our kura – tāniko, weaving, we buy the ropes and panels etc. We’ll go and cut the harakeke ourselves and weave them.”  Team Leader, Kura Tuarua

Ka tiakina, ka manaakitia te tapu o ngā taonga kei ngā kura me ngā puna e ngā kaiako me ngā kaiārahi.  Ko ngā taonga e kaha tiakina e ngā kaiako ko ngā poi, korowai, kōhatu mauri, taputapu whakairo, rākau, rakuraku, pari, piupiu me ngā ukurere.  

Ka whakahaere wānanga kia mōhio ngā kaiako, ngā whānau me ngā ākonga ki ngā tikanga, te ahurea, te wairua me ngā tautake matua e noho hei tūāpapa mō te manaaki i ngā taonga.  

Ahakoa haere ngā taonga ki hea, ki te kaupapa ā-hapori, whakaaturanga, whakataetae rānei, ka ū tonu ki ngā tohutohu mō te tiaki taonga a ngā kaiako. Waihoki, e hāngai tonu ana tēnei āhuatanga mēnā ka puta atu i te kura.  

Ka kohikohi ngā kaiako me ngā kaiārahi i ngā rauemi nō te taiao, tae atu ki te puihi, ngā awa, ngā moana, arā ko ngā rau, ngā kōhatu, te porotāwhao me te rimurimu.  Ko tō te kaiako haepapa anō he tiaki i ngā taonga pērā i ngā piupiu, ngā poi me ngā rākau. Ko te haepapa anō he whakaputu he whakamaru i ēnei taonga ki te wāhi tika.  

Ka puta mai ngā taonga mō ngā kaupapa motuhake pērā i te korowai mō ngā pōhiri ki ngā ākonga hou o te kura me ngā whakapōtaetanga hoki.  Nā reira ka tino whai ngā kaiako i ngā tikanga tiaki mō te whakaputu me te whakamaru i ngā taonga.  

He maha ngā taonga ka kohaina ki ngā kura nō ngā whānau, ngā hapū me ngā iwi, no reira ko tō te kaiako haepapa he mau tonu i ngā hononga i waenga i a rātou anō.  

Ko tā te kōhatu mauri, he whakaū i te mauri o te kaupapa o te kura.   Ka āhei ngā ākonga, ngā whānau me ngā manuhiri te pā i ngā kōhatu kia rongo i te ngao o te kōhatu, ka mutu mā ngā ringa ka ringihia te wai ki runga i ngā kōhatu kia whāngaihia te kōhatu mauri i ngā kohuke o roto. Ka arahina ngā kaiako e ngā iwi ina rapu i te kōhatu mauri, ā, ko ā rātou mahi hoki he taki karakia ki ngā taonga.  

Ka whakaritea ngā haerenga e ngā kaiako hei whakamana i te kāinga i takea mai ai ngā kōhatu mauri, ka whakamanahia tana orokohanga, tana taiao, te hapū, iwi hoki o te wāhi i takea mai ai te kōhatu mauri. He uara nui tā te kōhatu mauri i te mea ko ia te kaipupuri i te mauri o te puna, kura rānei, no reira ka whakapeto ngoi ngā kaiako kia tiaki tika i ngā taonga nei. 

Tuia te kākano ki tōna pārekereke

“I see students walking and I think ‘oh I know your dad’. So that is the most important thing. Secondly, you need to know the make-up of the iwi and the community which will inform what is going on with the child. Again, that is about knowing the students, their families and certain things that can impact the Tamariki.” Kaiako, Kura ā-Iwi

Ākonga

Kaiako innately connect emotionally, mentally, and spiritually with ākonga, extending out to whānau, the community, hapū, iwi and all aspects associated with these, e.g., whenua, maunga, marae, etc. As part of relationship building, kaiako make it their duty to know every single one of their ākonga this way. Kaiako draw on Māori value systems and concepts of te ao Māori, e.g., Te Whare Tapa Whā, to guide them in their approach to help nurture, shape and develop the qualities and characteristics of ākonga. 

Kaiako use aspects of the Maramataka Māori to teach ākonga about inter-connectedness and other guiding principles such as how to take care of their inner selves. Kaiako also use these knowledge systems to guide them in their own daily mahi, e.g., understanding when the time is right to do something and when it is not, such as hui or wānanga.

Kaiako acknowledge the importance of connections between home and school and how that enhances relationships, e.g., investigate surrounding factors that impact ākonga. In many situations, kaiako use these same knowledge systems to help understand the attitudes and behaviours of ākonga and will make judgements around ākonga wellness by drawing on assessment tools, e.g., reading mauri and body language to help inform understanding of ākonga.  They also have an awareness of te reo ngū (language of silence) as being a form of communication.

In puna, kaiako look for signs that preschoolers have understood what has been spoken to them in te reo Māori, and at times will implement sign language to help explain the message. Kaiako have sign language learning prompts and instructions on display around the puna centre to further educate themselves and whānau. They also use this form of communication with preschoolers who are non-verbal.

Kaiako are proactive in upskilling and gaining knowledge from multiple Māori frameworks to be able to lead, strategise, teach, problem solve and role-model concepts for the benefit of ākonga.

Kaiako focus on ākonga learning cultural values, which includes learning what happens on the marae and learning tikanga that supports iwi. For example, kaiako organise budgets, do the shopping and prepare hākari for kaumātua. Kaiako use these occasions to teach and pass on their knowledge and skills they have learnt from the marae on-to ākonga, e.g., the process of preparing and cooking food for the masses. In other circumstances, kaiako encourage and deem it a responsibility to take a supportive role towards ākonga who might miss a class to complete a task of importance for their whānau/iwi, e.g., gathering kai for the marae and/or feeding the people.

Kaiako and leaders find ways to release kaiako from activities that are less directly focused on adding value to mokopuna to support them to be great kaiako. Kaiako adjust their programme to cater for ākonga who whakapapa Māori but have a stronger connection with their other cultural heritage. Kaiako will work with the parent(s) to better understand where the child is at and, for example, if that child has particular dietary requirements, kaiako use the opportunity to introduce new kai to give all preschoolers a new cultural experience.

Whānau 

Kaiako connect with whānau because it enhances their understanding of the world their ākonga come from.  Many kaiako are related to ākonga or find whakapapa connections which brings them closer to their ākonga.  As a result, kaiako strengthen their understanding and become adept as to how they can support both ākonga and whānau. 

Kaiako work with whānau groups where policies are discussed and brought back to whānau hui to be deliberated further. Kaiako draw on tools of te ao Māori to help solve problems and keep them grounded, e.g., tikanga and karakia.  Kaiako are whānau centred and instil a whānau way of being within the kura.

Kaiako rely on whānau support to help settle new ākonga who may be having trouble adapting to the classroom. In addition, kaiako encourage whānau involvement and create opportunities for participation, e.g., setting up maara rosters for whānau, organising end of term clean ups and graduation ceremonies when ākonga transition from puna reo to kura. 

In other circumstances, kaiako actively look for ways to bring whānau closer to what their tamariki are learning and will come up with solutions for this to occur, for example, provide training and resources in a particular subject/area, e.g., technology classes.

Some kura are the conduit between whānau and iwi and some ākonga Māori have never been to their marae. As a result, kaiako make it their responsibility to ensure those connections are established.

Puna and kura in rural areas consider themselves as being an added extension to their whānau, hapū and iwi.  Many kaiako have whakapapa ties to whānau associated with the puna or kura. Despite this, they continue to strive to keep communications and operations at a professional level. 

Kaiako setup learning workshops for parents to learn about their respective purpose or approach. They also establish te reo Māori classes for whānau looking to strengthen their reo Māori skills in the hope that all these learnings are continued within their homes.  Regular notices are fed through to the kura/puna social media platforms to keep in contact with whānau.

Kaiako work with iwi representatives to produce guidelines around tikanga practices when participating in or attending pōhiri. These guidelines may include dos and don’ts and other things such as dress code. 

Hapū/Iwi 

Kaiako are highly involved with iwi matters. Some are on committees of their marae or are iwi liaisons for the kura. Iwi work with kaiako to provide learning support for ākonga and in some cases will fund the support, e.g., literacy and numeracy specialists. Kaiako discuss the learning needs of ākonga with specialists and they build a programme together. 

Kaiako maintain strong connections and relationships with whānau, community and iwi and often reach out to these networks to come in and share their knowledge on specialised subject/areas with ākonga. Moreover, kaiako utilise their own personal resources as a means of access to learning, e.g., local private land access to the forest for taiao lessons.

Kaumātua are vital sources of knowledge and kaiako rely on these sources to help guide them in their mahi, e.g., compositions for kapa haka items, and checking whakapapa. They are very much considered as experts in learning subjects to do with taiao and mātauranga Māori and are active participants in hui ā-whānau.

Kaiako assist in transporting kaumātua to events and ākonga will support, which involves putting up tents, setting up the tables to feed manuhiri guests, dishing out and serving kai, and doing the dishes.  In return, kura will have access to the marae and will hold wānanga or noho marae there for a range of kaupapa, including preparing hāngi for Matariki and Puanga, kapa haka or to learn how marae operate.

At times, kaiako will use iwi networks, for example, if they don’t have a speaker (within the kura) when visiting a marae. Kaiako work with iwi on various occasions, e.g., writing a karakia for the kura or contacting iwi services in the first instance, if kaiako presume things are not right at home with an ākonga.

Kaiako work hard at maintaining relationships that mutually benefit ākonga and iwi.

Tuia Te Reo Māori

Kaiako in Kaupapa Māori settings teach all subjects in te reo Māori with te reo Māori as the principal language of communication. In rural areas, kaiako commit to keeping their dialectal uniqueness alive by frequently using particular words, sayings and whakataukī. They also teach other important aspects where mita is prevalent, such as tikanga, pūrākau, kōrero tuku iho (narratives handed down), whakapapa and waiata, etc.  Te reo Māori is also the primary form of communication with external groups and whānau. 

Kaiako in secondary schools teach te reo Māori as a subject for NCEA levels 1, 2 and 3 for ākonga who are still developing their te reo Māori skills, with the plans being individualised and personalised to the ākonga. Kaiako in Kaupapa Māori settings teach te reo Rangatira NCEA levels 1, 2 and 3 for ākonga who are already versed in the Māori language. 

Kaiako in te reo Māori teaching roles within English medium settings are responsible for the development of te reo Māori throughout the whole school.  This may include te reo Māori curriculum supports and the development of te reo Māori strategies that are implemented school wide. 

In addition, kaiako in te reo Māori teaching roles within English medium settings are responsible for communications in te reo Māori throughout the whole school.  These are often seen in internal communication notices to other staff members as well as those to whānau. 

Kaiako promote the value of being bilingual speakers and knowing how to write and explain different kaupapa to ākonga in both English and Māori is crucial. This is also the case with the various forms of communication kaiako have with sending information or conversations with the different whānau/groups (external to the school), that it be in both languages, whether by email or face-to-face, etc. 

In cases where ākonga come into total immersion settings from predominantly English-speaking settings and backgrounds, kaiako are required to find ways to ensure ākonga understanding and that they are included in the learning. This may require speaking English or code-switching and using creative ways to bring the Māori worldview to life. 

Kaiako take the lead in creating te reo Māori strategies and will facilitate te reo Māori PLD amongst wider staff.  

Kaiako monitor the use of spoken English by external providers to a puna or kura. When property contractors or maintenance workers attend the puna/kura, kaiako request they come either before puna/kura time or after.  If this isn’t possible, kaiako request workers to whisper while on premises to avoid the use of any English being heard. 

When recruiting, kaiako are on interviewing panels for new staff, and it is their responsibility to attest to the level of te reo Māori of the applicants.  In the case of iwi-based kura where they are applying for a te reo Māori specific role, kaiako facilitate a conversation that ascertains whether the applicant is grounded in the dialect of that iwi.  It is the role of the kaiako to ensure the requirements for te reo Māori percentages are being met for funding and auditing purposes of curriculum delivery. 

Kaiako produce and develop resources which involves translation work from English to Māori and for many aspects of learning for ākonga, whānau and wider staff.  Examples of this are recording karakia, hymns, traditional chants, laments and songs from home that are posted onto a private YouTube channel as a learning resource and other classroom resources, i.e., days of the week, phrases from the home, as well as resources for kapa haka such as earrings, traditional clothing, poi, etc. 

Kaiako bear the responsibility for ensuring that the integrity of Māori concepts is maintained in the translation process, which may not always just be a direct translation in terms of language.  

Tuia Te Tiriti o Waitangi

 “I deliberately place myself in spaces where decision making and policy development is going to ensure that Te Tiriti is being honoured – the Tiriti principles and the voices of our whānau are being recognised and considered, but more than that – that the priorities of our Māori students and whānau are being actively implemented, and that their needs are being met in the policies and initiatives being developed. Such as restorative practice, student leadership structured mahi.” Kaiako, Kura Tuarua

Kaiako draw on knowledge of Te Tiriti o Waitangi and incorporate that knowledge into their programmes where and when needed.  In addition, kaiako develop and implement strategic plans which include goals of the kura that orient towards biculturalism and ākonga Māori success as Māori. 

When celebrating events such as Waitangi Day, discussions and lessons are created to help with the understanding of what this day means, the intentions of Te Tiriti and how it applies to everyday settings.  

Kaiako lead conversations about partnership and will seek, engage and invite Tiriti experts to facilitate PLD sessions on Te Tiriti and equity in education. Furthermore, kaiako actively organise themselves and ākonga to attend events that uphold Te Tiriti, e.g., land occupations, and consider leading a Māori way of life as a response to the constant battle of being recognised as an equal Treaty partner. 

In some settings, kaiako implement te reo Māori into their class programmes as a way of honouring Te Tiriti.  Making te reo available to ākonga is significant and kaiako endeavour to be meaningful in how they apply the use of te reo and not tokenistic.   

Tuia Te Here Tangata

“One of my roles is to ensure that as a kura, we are honouring and supporting the aspirations and goals of mana whenua/iwi and being authentic about it. One of the ways we do this is by making ourselves available to support their local events e.g. working the kitchen, providing entertainment at events, reporting etc.” Tumuaki, Kura Tuarua 

Kaiako organise pōhiri and whakatau for many occasions which include welcoming guests and/or new staff, ākonga and whānau to kura, the blessing of new buildings, planting projects, etc.  Organising pōhiri and whakatau involves communicating with both visiting and host groups as well as liaising with speakers to ensure they are briefed with relevant information pertaining to the visiting party.  Kaiako arrange catering and budgets for these events.  They facilitate the waiata process including choosing appropriate waiata, who is leading it and will organise both the set up and pack down of chairs for the pōhiri space, whilst providing guidance around tikanga, etc. 

Kaiako also organise and manage iwi festivals, cultural events, sports competitions and marae programmes, which involve utilising both internal and external networks beyond the kura, e.g., local Māori community groups, iwi councils, hapū and iwi. Whether hosting or attending events, kaiako ensure tikanga and kawa are upheld and ākonga are well prepared, e.g., facilitating waiata practices, liaising with hosts/visitors, setting up the meeting house in accordance with the tikanga of that hapū, setting up seating areas for speakers of both sides and confirming roles such as kaikaranga and kaikōrero are established. 

Outside of school hours, kaiako are involved in cultural events and take the lead in a variety of areas ranging from setting up, organising kaumātua lounges and sorting kai/catering etc. 

When kaiako receive notice to attend an urgent/important event, they complete arrangements to ensure participation, i.e., RAMs forms. When there are tangihanga and depending on who has passed, kaiako will determine whether a few representatives from the kura, a class or the whole kura will attend.  

When travelling to various kaupapa, kaiako assume multiple roles.  They are the van driver, the cook, the teacher and the facilitator.  At times they take their own whānau on trips as well as donate kai from the garden.  Kaiako organise opportunities for ākonga to partake in these events by assigning roles in the kitchen, the paepae or as supporters through waiata and entertainment if they are hosting or staying at other marae/venues.  This is another example of how kaiako ensure that as a kura they are supporting and contributing to the goals and aspirations of iwi. 

When there are tangihanga at local marae, it is the responsibility of the kaiako to prepare ākonga for haka pōhiri, to welcome manuhiri onto the marae. 

Tuia Te Mātauranga

“For me, I grew up and I thought I had a good kete (knowledge base) of karakia and waiata. But coming to this region, I have had to relearn and build on the local knowledge. So, I have to make sure I am learning and upholding the tikanga of the local iwi, and that it is embedded in everything I teach. The tamariki feel more connected and grounded in their identity, in who they are.” Kaiako, Kura ā-Iwi

Kaiako in Kaupapa Māori and Māori Medium Education settings draw on and are guided by various philosophies and curricula including but not limited to Te Aho Matua, Te Tihi o Angitū, Te Whāriki and Te Marautanga o Aotearoa. These pedagogical approaches, philosophies and practices ensure connections are made to local tikanga, marae, whakapapa, whakataukī, maramataka and mōteatea. 

Te ao Māori concepts are used to inform teaching strategies and values such as rangatiratanga.  Aspirations to realise dreams of elders and for ākonga to thrive in their authentic Māori world is of high importance to these philosophies. Kaiako also use their faith-based knowledge to help develop programmes for ākonga and will implement aspects of certain karakia and waiata to enhance this work. 

Planning is also done in collaboration with secondary school ākonga where the goals and aspirations of ākonga, along with those of their whānau, of hapū and iwi, are factored into the planning of kaupapa Māori and Māori medium settings from puna reo to wharekura level.

Planning is sequenced chronologically, both “forward planning” in the form of short and long-term plans as well as in reverse. Reverse planning has seen kaiako consider descriptors of their kura graduate profile and plan backward from their ideal kura graduate to a current point in time. 

Wānanga is an essential element of planning where kaiako invite whānau, hapū and iwi with specialist knowledge in, for example, maramataka Māori, whakairo, Matariki and Puanga to collectively plan for learning.  Planning is informed by whānau, hapū and iwi education strategic plans detailing hapū aspirations and ensuring an alignment back to the goals of the kura and ākonga. 

Kura and puna are strongly driven by whānau, hapū and iwi who place high importance on ensuring that hapū and iwi knowledge interests are upheld by kaiako. For example, a particular focus is placed on learning about a tupuna, marae and atua per term, and this learning is integrated with other subject areas.

Tuia ngā Kawa me ngā Tikanga

“You should be adept in marae protocols and adept in the oratory skills of our male counterparts. I teach this to the children ahead of their language skills. If you are at this school, you stand to speak every second term, every year. One of our mission statements is to grow our speakers to be proficient in the realm of oratory.” Kaiako, Kura Kaupapa Māori

Kaiako are responsible for and carry many roles within Maoridom that uphold the significance of Māori practices, protocols, customs and traditions. These roles include but are not limited to those who conduct incantations/prayer, ceremonial callers, orators, cultural/protocol advisors, land protectors and singers. These roles are not restricted to the classroom setting or within kura or puna premises only but are carried out in different contexts that ākonga are exposed to. Furthermore, kaiako are required to possess knowledge of the Māori world and local iwi knowledge.

These skills and knowledge are taught to ākonga to assist them in all areas of their learning life and education, from the classroom to the marae, to kapa haka events, national speech competitions and many other contexts. In the classroom, kaiako teach different ways and types of mihimihi, pepeha, karakia and hīmene so that ākonga can choose which karakia and mihimihi suits how they are feeling. This type of learning contributes to kaiako commitment to grow speakers to be proficient in the realm of oratory.

At times, and in some regions, kaiako and leaders seek PLD opportunities to build their capability in performing customs and practices outside of what is normal to them. An example of this is having to conduct a mihi whakatau at their puna reo or kura.

Tuia ngā mahi a Tānerore me Hinerehia

“I am the lead tutor for that (competition), I am also in charge of all of the comms, coordinating times, the transport, the organisation of noho which includes transport to and from the marae. I also have to ensure that our tamariki [at this school] are fed tonight ahead of our noho.” Kaiako, Kura ā-Iwi

Kapa haka is part of the school programme during the school week but can extend into the weekends and school holidays. 

As a way of reaffirming learning, kaiako compose songs and traditional Māori laments. This is done to bring peace upon the spiritual essence of ākonga, for hearts to embrace the Māori worldview as well as the spiritual influences inherited through Māori deity. Kaiako ensure that through the teaching of kapa haka they are drawing connections to ākonga mountains and rivers through presentations of pepeha and mihimihi.  

Kaiako and leaders also ensure that through the teaching of waiata there is connection to the ākonga. For example, in composing waiata there will be elements of their mountains, rivers, waka, ancestors and marae.   

Kaiako and leaders accompany waiata with instrumentation, such as guitar and drums, during stage performances at regional and national kapa haka competitions.  All items within a bracket for kapa haka competitions are choreographed by kaiako.   

In addition, kaiako and leaders organise noho marae that typically begin on Friday evening and conclude on Sunday afternoon or for longer periods during school holidays. 

Organising noho marae involves sending out communications to whānau, organising the venue (marae, kura, halls, wharekai), coordinating times for departure and arrival, the transport to and from the venue as well as organising caterers so that ākonga and kaiako are nourished throughout the weekend. 

During noho marae, kaiako and leaders are required to ensure the health and safety of ākonga for extended periods. 

Kaiako and leaders design, create and mend kākahu kapa haka.  For practices as well as upcoming performances or competitions, Kaiako make clothing such as maro and adornments such as raukura.  Kaiako make group sets of tititōrea and poi.  For poi, this is done by hand, from plating the handle, adding tassels to the ends and cutting sponge foam into balls then covering the balls with white plastic.

Kaiako and leaders are responsible for the protection and care of these taonga, ensuring they are cleaned and stored correctly after each use. For example, bodices are washed in small lots via machine and dried on inside racks. Piupiu are aired out and then returned to their stockings, labelled and stored in large carry bags that are sorted row by row, male and female.

In some cases, kaiako and leaders coordinate with other kura to share kapa haka resources as not all kapa haka are fully equipped and resourced with all that is needed. 

Kaiako teach the art of weaponry through taiaha, this involves knowing and practicing different moves associated with the realm of the god of war - Tūmatauenga.

Tuia ngā Pūkenga

“We have a kai programme. We have a food garden and I’m setting up the systems in our kai programme to use our time more effectively, make our kai healthy. The kai programme has been going for three terms now. The puna used to put out three black bags of rubbish each day. A lot of it was wrapping, containers, a lot of kai was quick kai, sugary kai. We could see it affecting the children’s’ behaviour so we started this kai programme. Before we implemented this, they wouldn’t eat a lot of fruit and now they love it they have micro greens in their kai. It’s been a big learning curve for us but really rewarding when we see our kid's planting kai, pulling carrots out, washing them and eating them, pulling beetroot out as well as strawberries.” Kaiako, Puna Reo

Kaiako place emphasis on reinforcing the importance of manaaki tangata and the concept of manaakitanga.  Kaiako lead by example when teaching this value and concept to ākonga. An example of this includes how to run a kitchen and providing guidelines around this skill. 

The importance of this learning is prioritised when it comes to guests and the elderly, kaiako also teach ākonga how to pack away, clean up, clear tables and preserve kai.
With ākonga, kaiako plan and build boxes for gardens. This learning is integrated into many different subject areas. In addition, kaiako use knowledge of the Māori lunar calendar to teach ākonga how to nurture and grow kai. 

As a response to the growing unhealthy kai coming in and its effect on ākonga behaviour, Kaiako design healthy kai programmes. The kai programmes align with the teachings of the natural environments as well as aligning with Ministry guidelines around food health and safety. 

Kaiako ensure knowledge around protecting and conserving waste is taught, for example in the composting of kai to reduce rubbish bag waste and provide sustenance and nourishment to Papatuānuku.

Kaiako purchase, prepare and cook kai for ākonga in the cases where ākonga are unable to bring kai. They prepare and cook this kai the night before so that it is ready to bring in the next day to heat and serve, otherwise this is done in the morning.

Tuia ngā Taonga

“With the curriculum changes this year, things have been different. As well as resources needed to suit the new curriculum changes e.g., resources for mahi toi – [pakihi toi], tukutuku resources, what does te ahi kā look like in our kura – tāniko, weaving, we buy the ropes and panels etc. We’ll go and cut the harakeke ourselves and weave them.”  Team Leader, Kura Tuarua

Kaiako and leaders ensure the care, protection and sanctity of taonga at kura or puna. Taonga include poi, korowai, mauri stones, carving tools, rākau, guitars, pari, piupiu and ukulele. 

Kaiako and leaders hold wānanga to ensure that kaiako, whānau and ākonga know the practical, cultural, spiritual and philosophical underpinnings of caring for these taonga. 

With transport of taonga to different events, e.g., local events, performances or competitions, these messages about care are reinforced by kaiako, including that when ākonga may travel offsite the same understandings are applied.

Kaiako and leaders gather resources from natural environments including bush, rivers and the ocean, e.g., leaves, rocks, driftwood and seaweed. Kaiako and leaders are also responsible for how resources and taonga such as piupiu, poi and rākau are protected and stored.

At times, taonga are brought out only for special occasions. An example of this is the bringing out of korowai for pōhiri of new students and graduation ceremonies. Kaiako therefore see to it that the practical maintenance of storing to preserve the state of these taonga is carefully managed. 

Often, taonga are gifted to puna and kura from whānau, hapū or iwi and so kaiako ensure strong relationships are maintained with those who gift taonga to kura. 

Mauri stones help to feed the life essence of the kaupapa of a kura and are often permanently in the open as opposed to being locked away in cupboards or storage.  This gives ākonga, whānau and all who visit the chance to touch the stones and draw from their energy as well as use their hands to gather and pour water over the stones to feed the minerals they contain. Kaiako are guided by iwi when sourcing mauri stones and are supported by kaumātua who undertake the rituals of karakia over such taonga. 

In acknowledgement to the source of the mauri stones, kaiako organise trips to pay homage to their source, the natural environment, as well as the hapū, iwi. The significance of mauri stones is valuable because they hold the lifeforce of the puna or kura. Kaiako therefore take their responsibility for being kaitiaki of these taonga very seriously.