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He hĹnore, he korĹria ki te atua, he maungarongo ki runga i te whenua, he whakaaro pai ki ngÄ tÄnHe hĹnore, he korĹria ki te atua, he maungarongo ki runga i te whenua, he whakaaro pai ki ngÄ tÄngata katoa. He tÄŤmatanga kĹrero mÄku ki a Ihowa o ngÄ mgata katoaano mĹ Äna manaakitanga i ĹŤhi ake ki runga i a tÄtau katoa korĹria ki tĹna ingoa tapu. Ämine.
TÄnÄ rÄ koutou katoa, e ngÄ whÄnau o te motu. Ko koutou te tÄhuhu o tĹ tÄtau whare kĹrero. Kei te tĹŤ tonu te whare kĹhanga reo i a koutou mauri ora e hiki tonu ana i te manawa o te whare. Kua pihi kau ake te whakaaro pai, e hauhake tonu iho i a koutou e noho tuarÄ i roto i ngÄ whare ako o tÄnÄ kĹhanga reo, Ĺ tÄnÄ kĹhanga reo. Ko te taura kei roto tonu i o tÄtau kapu ringa, hei kĹwhiringa mÄ tÄtau kia tĹŤtuki i ngÄ tĹŤmanako a Ĺ tÄtau tÄŤpuna.
E te whÄnau kua kite Ä karu, kua rongo Ä tÄringa i te mÄhanatanga o te noho tahitanga o ngÄ kaimahi, me ngÄ whÄnau. Kei te poipoi tonu koutou i Ä tÄtau mokopuna. E kÄŤ ana, ko Ä tÄtau mokopuna te pou tokomanawa o tĹ tÄtau whare. Kei te hotuhotu tonu. Kei te kapakapa tonu te manawa o te kaupapa. NÄ reira kia ora rÄ ki a koutou.
He mihi nui ki ngÄ kaiako, ki ngÄ kaiÄwhaina. I titi kaha ai ngÄ tikanga ki ngÄ pĹŤ kĹrero o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo huri noa te motu. NÄ koutou ngÄ tikanga i tauira atu i te reka o te reo MÄori, e kĹrero tonu ana, e tipu tonu ana i roto i ngÄ kĹrero tuku iho mai i ngÄ whare pÄ o ngÄ tÄŤpuna. NÄ koutou ngÄ taunaki i whakakao. E kÄŤ ai mÄ te WhÄriki a te kĹhanga reo e whakatĹ te kaha ki roto i te mokopuna ki te ako, kia pakari ai tana tipu. Ko te taumata whakahirahira tÄrÄ e whakamana i te mÄhere ako, i te mÄtai mokopuna, i te pĹŤmaharatanga e tĹŤhÄhÄ ai te mana Ähua ake o tÄnÄ mokopuna, o tÄnÄ mokopuna, huri noa te motu. Kua tau.
E pÄoho te kupu mihi whakamutunga ki ngÄ kaumÄtua, e kÄŤ ana ko te hÄ o ngÄ tÄŤpuna e pupuri tonu ana i te tapu o te pĹ. I kimi ai ngÄ mÄtauranga i te pou tĹŤarongo o tĹ tÄtau whare. Ko te hÄ o te tipuna e tÄtaki ana ki waho kia kite ai e te ao. Änei te huarahi hei whai mÄ ngÄ uri whakatipu. NÄ reira e whakaaweawe ai ngÄ taonga tuku iho e ngÄ uri whakatipu. Koia nei ngÄ kĹwhiringa kĹrero kua tĹpĹŤ ki kĹnei, hei whakarewa ai o koutou tĹŤmanako.
NÄ reira ko tÄnei ripoata e whakakÄkahĹŤtia ana te korowai ki te kÄhu o te tika, ki te kÄhu o te pono, ki te kÄhu o te rÄngimarie. Hei te wÄ ka whÄŤtikina mai te tĹŤtohinga o te kĹhanga reo ki tĹnÄ taumata, he kĹrero Äwhina tÄnei i a tÄtau whÄnau kia eke ki ngÄ tau e whÄ o te arotake. Ruia taitea, kia tĹŤ ko taikÄkÄ anake.
TÄnÄ koutou, tÄnÄ koutou kia ora rÄÂ tÄtau katoa
Â
The Education Review Office (ERO) is focused on equity and excellence in education for all children. Improving outcomes for MÄori children is a key priority for the education sector.
This evaluation summary highlights effective practice in kĹhanga reo, specifically the support children need to grow and thrive through a quality immersion pathway. It identifies what works well, and how this contributes to whÄnau aspirations for equity and excellence. The MÄori paradigm and the connections, relevance and significance of te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori are paramount.
EROâs evaluation insights of 11 kĹhanga reo, alongside contributions from the Te KĹhanga Reo National Trust (Te KĹhanga Reo Trust) and kĹhanga reo whÄnau, inform our overall findings which:
This evaluation affirms the distinct value of high quality MÄori immersion education and its positive influence on children from birth. The findings are emphatic and assert the thesis that children are more likely to experience success as learners within an environment where language, culture and identity are valued and validated.
The conceptual framework is a diagrammatic portrayal of EROâs evaluation insights. It shows critical areas of influence where:
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper is the name given to the framework. It refers to the collective value of the areas of influence described above and suggests the need for all to be present, tailored, active and activated simultaneously to yield success for kĹhanga reo children with their whÄnau.Â
ERO found that children in kĹhanga reo who learn and live te reo MÄori and tikanga MÄori, and develop understanding about their land and their people, grow in confidence, and believe in themselves. This synthesis of ideas is referred to in the following table.
ERO concludes that where kĹhanga reo whÄnau, kaumÄtua, kaiako and kaiÄwhina focus what they do, in line with Te Korowai, Te WhÄriki and their iwi, hapĹŤÂ and whÄnau aspirations, then they are most likely to achieve successful outcomes for their children.
ERO defines process indicators as the way to describe those whÄnau practices, processes, actions and beliefs that contribute to positive outcomes for children. They provide a guide to the probable causes of outcomes and are therefore particularly relevant to reviews focused on improvement.
Â
NgÄ Taumata Whakahirahira (strands of Te WhÄriki)
Â
NgÄ Ähuatanga (intellectual, physical, spiritual and emotional wellbeing)
WhÄnau, kaumÄtua, kaiako and kaiÄwhina make significant contributions to a kĹhanga reo that runs effectively, as they assume their natural roles to lead, model, guide, support and influence. They are key actors in the lives of their children. Their roles, practices, processes actions and beliefs are defined in the table below. It is important to note also that this table is a summary of evidenced outcomes and could potentially support the development of new indicators which define exemplary practice and supports improvement for all kĹhanga reo.
Â
Te Reo MÄori, Tikanga MÄori, Te Ao MÄori, MÄtauranga MÄori
Location |
|
---|---|
Te KĹhanga Reo o Te Wiri |
Auckland (TÄmaki Makaurau) |
Te KĹhanga Reo ki Pukeroa Ĺruawhata |
Rotorua (Waiariki/Tōwharetoa) |
Te KĹhanga Reo o Rongopai |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Rotokawa |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Matawera (Te KKM o RuamatÄ) |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Mana Tamariki (TKKM o Mana Tamariki) |
Palmerston North (Aotea) |
Te KĹhanga Reo o Waitara |
Waitara (Aotea) |
Te KĹhanga Reo o te WÄnanga Whare TÄpere o Takitimu (Te KKM o te WÄnanga Whare TÄpere o Takitimu) |
Hastings (Kahungunu) |
Te KĹhanga Reo o Ao te Rangi |
Hastings (Kahungunu) |
Te KĹhanga Reo o TĹmairangi   |
Gisborne (TairÄwhiti) |
Te KĹhanga Reo o NgÄ Mokopuna (Te KKM o NgÄ Mokopuna) |
Wellington (Ikaroa) |
He hĹnore, he korĹria ki te atua, he maungarongo ki runga i te whenua, he whakaaro pai ki ngÄ tÄnHe hĹnore, he korĹria ki te atua, he maungarongo ki runga i te whenua, he whakaaro pai ki ngÄ tÄngata katoa. He tÄŤmatanga kĹrero mÄku ki a Ihowa o ngÄ mgata katoaano mĹ Äna manaakitanga i ĹŤhi ake ki runga i a tÄtau katoa korĹria ki tĹna ingoa tapu. Ämine.
TÄnÄ rÄ koutou katoa, e ngÄ whÄnau o te motu. Ko koutou te tÄhuhu o tĹ tÄtau whare kĹrero. Kei te tĹŤ tonu te whare kĹhanga reo i a koutou mauri ora e hiki tonu ana i te manawa o te whare. Kua pihi kau ake te whakaaro pai, e hauhake tonu iho i a koutou e noho tuarÄ i roto i ngÄ whare ako o tÄnÄ kĹhanga reo, Ĺ tÄnÄ kĹhanga reo. Ko te taura kei roto tonu i o tÄtau kapu ringa, hei kĹwhiringa mÄ tÄtau kia tĹŤtuki i ngÄ tĹŤmanako a Ĺ tÄtau tÄŤpuna.
E te whÄnau kua kite Ä karu, kua rongo Ä tÄringa i te mÄhanatanga o te noho tahitanga o ngÄ kaimahi, me ngÄ whÄnau. Kei te poipoi tonu koutou i Ä tÄtau mokopuna. E kÄŤ ana, ko Ä tÄtau mokopuna te pou tokomanawa o tĹ tÄtau whare. Kei te hotuhotu tonu. Kei te kapakapa tonu te manawa o te kaupapa. NÄ reira kia ora rÄ ki a koutou.
He mihi nui ki ngÄ kaiako, ki ngÄ kaiÄwhaina. I titi kaha ai ngÄ tikanga ki ngÄ pĹŤ kĹrero o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo huri noa te motu. NÄ koutou ngÄ tikanga i tauira atu i te reka o te reo MÄori, e kĹrero tonu ana, e tipu tonu ana i roto i ngÄ kĹrero tuku iho mai i ngÄ whare pÄ o ngÄ tÄŤpuna. NÄ koutou ngÄ taunaki i whakakao. E kÄŤ ai mÄ te WhÄriki a te kĹhanga reo e whakatĹ te kaha ki roto i te mokopuna ki te ako, kia pakari ai tana tipu. Ko te taumata whakahirahira tÄrÄ e whakamana i te mÄhere ako, i te mÄtai mokopuna, i te pĹŤmaharatanga e tĹŤhÄhÄ ai te mana Ähua ake o tÄnÄ mokopuna, o tÄnÄ mokopuna, huri noa te motu. Kua tau.
E pÄoho te kupu mihi whakamutunga ki ngÄ kaumÄtua, e kÄŤ ana ko te hÄ o ngÄ tÄŤpuna e pupuri tonu ana i te tapu o te pĹ. I kimi ai ngÄ mÄtauranga i te pou tĹŤarongo o tĹ tÄtau whare. Ko te hÄ o te tipuna e tÄtaki ana ki waho kia kite ai e te ao. Änei te huarahi hei whai mÄ ngÄ uri whakatipu. NÄ reira e whakaaweawe ai ngÄ taonga tuku iho e ngÄ uri whakatipu. Koia nei ngÄ kĹwhiringa kĹrero kua tĹpĹŤ ki kĹnei, hei whakarewa ai o koutou tĹŤmanako.
NÄ reira ko tÄnei ripoata e whakakÄkahĹŤtia ana te korowai ki te kÄhu o te tika, ki te kÄhu o te pono, ki te kÄhu o te rÄngimarie. Hei te wÄ ka whÄŤtikina mai te tĹŤtohinga o te kĹhanga reo ki tĹnÄ taumata, he kĹrero Äwhina tÄnei i a tÄtau whÄnau kia eke ki ngÄ tau e whÄ o te arotake. Ruia taitea, kia tĹŤ ko taikÄkÄ anake.
TÄnÄ koutou, tÄnÄ koutou kia ora rÄÂ tÄtau katoa
Â
The Education Review Office (ERO) is focused on equity and excellence in education for all children. Improving outcomes for MÄori children is a key priority for the education sector.
This evaluation summary highlights effective practice in kĹhanga reo, specifically the support children need to grow and thrive through a quality immersion pathway. It identifies what works well, and how this contributes to whÄnau aspirations for equity and excellence. The MÄori paradigm and the connections, relevance and significance of te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori are paramount.
EROâs evaluation insights of 11 kĹhanga reo, alongside contributions from the Te KĹhanga Reo National Trust (Te KĹhanga Reo Trust) and kĹhanga reo whÄnau, inform our overall findings which:
This evaluation affirms the distinct value of high quality MÄori immersion education and its positive influence on children from birth. The findings are emphatic and assert the thesis that children are more likely to experience success as learners within an environment where language, culture and identity are valued and validated.
The conceptual framework is a diagrammatic portrayal of EROâs evaluation insights. It shows critical areas of influence where:
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper is the name given to the framework. It refers to the collective value of the areas of influence described above and suggests the need for all to be present, tailored, active and activated simultaneously to yield success for kĹhanga reo children with their whÄnau.Â
ERO found that children in kĹhanga reo who learn and live te reo MÄori and tikanga MÄori, and develop understanding about their land and their people, grow in confidence, and believe in themselves. This synthesis of ideas is referred to in the following table.
ERO concludes that where kĹhanga reo whÄnau, kaumÄtua, kaiako and kaiÄwhina focus what they do, in line with Te Korowai, Te WhÄriki and their iwi, hapĹŤÂ and whÄnau aspirations, then they are most likely to achieve successful outcomes for their children.
ERO defines process indicators as the way to describe those whÄnau practices, processes, actions and beliefs that contribute to positive outcomes for children. They provide a guide to the probable causes of outcomes and are therefore particularly relevant to reviews focused on improvement.
Â
NgÄ Taumata Whakahirahira (strands of Te WhÄriki)
Â
NgÄ Ähuatanga (intellectual, physical, spiritual and emotional wellbeing)
WhÄnau, kaumÄtua, kaiako and kaiÄwhina make significant contributions to a kĹhanga reo that runs effectively, as they assume their natural roles to lead, model, guide, support and influence. They are key actors in the lives of their children. Their roles, practices, processes actions and beliefs are defined in the table below. It is important to note also that this table is a summary of evidenced outcomes and could potentially support the development of new indicators which define exemplary practice and supports improvement for all kĹhanga reo.
Â
Te Reo MÄori, Tikanga MÄori, Te Ao MÄori, MÄtauranga MÄori
Location |
|
---|---|
Te KĹhanga Reo o Te Wiri |
Auckland (TÄmaki Makaurau) |
Te KĹhanga Reo ki Pukeroa Ĺruawhata |
Rotorua (Waiariki/Tōwharetoa) |
Te KĹhanga Reo o Rongopai |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Rotokawa |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Matawera (Te KKM o RuamatÄ) |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Mana Tamariki (TKKM o Mana Tamariki) |
Palmerston North (Aotea) |
Te KĹhanga Reo o Waitara |
Waitara (Aotea) |
Te KĹhanga Reo o te WÄnanga Whare TÄpere o Takitimu (Te KKM o te WÄnanga Whare TÄpere o Takitimu) |
Hastings (Kahungunu) |
Te KĹhanga Reo o Ao te Rangi |
Hastings (Kahungunu) |
Te KĹhanga Reo o TĹmairangi   |
Gisborne (TairÄwhiti) |
Te KĹhanga Reo o NgÄ Mokopuna (Te KKM o NgÄ Mokopuna) |
Wellington (Ikaroa) |
He hĹnore, he korĹria ki te atua,
He maungarongo ki runga i te whenua,
He whakaaro pai ki nga tangata katoa.
He tÄŤmatanga korero mÄku ki a Ihowa o ngÄ mano mĹ Äna manaakitanga i ĹŤhi ake ki runga i a tÄtau katoa korĹria ki tĹna ingoa tapu.
Ämine.
Â
He hĹnore, he korĹria ki te atua,
He maungarongo ki runga i te whenua,
He whakaaro pai ki nga tangata katoa.
He tÄŤmatanga korero mÄku ki a Ihowa o ngÄ mano mĹ Äna manaakitanga i ĹŤhi ake ki runga i a tÄtau katoa korĹria ki tĹna ingoa tapu.
Ämine.
Â
He aha rÄ kei taku aro e?
He moko ki te puna he tiwha ki te rae
I haramai rÄ koe i te kunenga mai o te tangata
Haramai, haramai
Taku mokopuna e.
He aha rÄ kei taku aro e?
He moko ki te puna he tiwha ki te rae
I haramai rÄ koe i te kunenga mai o te tangata
Haramai, haramai
Taku mokopuna e.
Te kĹhanga reo literally means, âthe language nestâ and symbolises a warm and secure place where the young are nurtured, surrounded by their whÄnau, their culture and language. The outer circular shape represents an holistic structure â where the entire whÄnau are an integral part of each kĹhanga reo. KaumÄtua are the âkeepersâ of tribal knowledge, the parents and kaiako actively participate alongside children who absorb te reo MÄori and tikanga MÄori as a process of intergenerational transmission.
Te kĹhanga reo literally means, âthe language nestâ and symbolises a warm and secure place where the young are nurtured, surrounded by their whÄnau, their culture and language. The outer circular shape represents an holistic structure â where the entire whÄnau are an integral part of each kĹhanga reo. KaumÄtua are the âkeepersâ of tribal knowledge, the parents and kaiako actively participate alongside children who absorb te reo MÄori and tikanga MÄori as a process of intergenerational transmission.
Quality education is the right of every child and young person in New Zealand and is underpinned by learning environments that place the learner and learner outcomes at the centre of all activity.
Successful learning organisations are those that are on a continuous, deliberate and future focussed journey of improvement, using evidence to shape their direction and decision making.
KĹhanga reo are unique and critical to nurturing and revitalising te reo MÄori in Aotearoa. This uniqueness means there are few models, if any, that are suitable for use as an evidence base to benchmark against. The effective practice examples in this study provide insight into what great kĹhanga reo do and the distinct value of high quality MÄori immersion education.
We aim to support every kĹhanga reo to be a great place to learn and grow. We work in approximately 160 kĹhanga reo annually, exploring whatâs working well and identifying areas where further improvement is needed. This presents ERO with a privileged opportunity to contribute to the strengthening of all kĹhanga reo and ultimately to the creation of a strong foundation for te reo MÄori and MÄori educational outcomes.
Through this evaluation we aim to support Te KĹhanga Reo National Trust and its professional development programme, quality assurance and framework for various self- reflection and internal reviews.
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth our ancestral treasures so that we may prosper, affirms the view that children are more likely to experience success as learners in an environment where identity, language and culture are valued and validated.
We saw evidence that proves children are likely to be successful when the learning environment reflects te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori. It also underlines the importance of learning environments that enrich childrenâs emotional, physical, intellectual and spiritual wellbeing. Having a strong vision, clear purpose and goals which encapsulate whÄnau aspirations is critical, as is deliberately planning for their successful programme delivery. Constantly monitoring to check how kĹhanga reo are progressing to inform future decisions ensures actions and outcomes are aligned with aspirations. Quality kĹhanga reo have high expectations for every learner. Each actor in kĹhanga reo (from whÄnau, kaumÄtua, kaiako and kaiÄwhina) is clear about their practice and acknowledge their roles as complementary to those that they are working alongside. Such environments work to create a strong foundation for tamariki.
I want to acknowledge the successes of the kĹhanga reo movement since its establishment 35 years ago, particularly how it has truly shaped the New Zealand education landscape. Thank you to the kĹhanga reo who allowed us into their worlds to undertake this work.
I would also like to thank Lynda Pura-Watson for her leadership and the Te UepĹŤ Ä-Motu team for developing this valuable piece of evaluation.
As educators from across Aotearoa, I urge you to use this evaluation to help reflect on your own journey. Each journey will be different yet at the end of the day we share one common aspiration â the success of all tamariki.
NgÄ mihi
Nicholas Pole
Chief Review Officer Education Review Office
Quality education is the right of every child and young person in New Zealand and is underpinned by learning environments that place the learner and learner outcomes at the centre of all activity.
Successful learning organisations are those that are on a continuous, deliberate and future focussed journey of improvement, using evidence to shape their direction and decision making.
KĹhanga reo are unique and critical to nurturing and revitalising te reo MÄori in Aotearoa. This uniqueness means there are few models, if any, that are suitable for use as an evidence base to benchmark against. The effective practice examples in this study provide insight into what great kĹhanga reo do and the distinct value of high quality MÄori immersion education.
We aim to support every kĹhanga reo to be a great place to learn and grow. We work in approximately 160 kĹhanga reo annually, exploring whatâs working well and identifying areas where further improvement is needed. This presents ERO with a privileged opportunity to contribute to the strengthening of all kĹhanga reo and ultimately to the creation of a strong foundation for te reo MÄori and MÄori educational outcomes.
Through this evaluation we aim to support Te KĹhanga Reo National Trust and its professional development programme, quality assurance and framework for various self- reflection and internal reviews.
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth our ancestral treasures so that we may prosper, affirms the view that children are more likely to experience success as learners in an environment where identity, language and culture are valued and validated.
We saw evidence that proves children are likely to be successful when the learning environment reflects te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori. It also underlines the importance of learning environments that enrich childrenâs emotional, physical, intellectual and spiritual wellbeing. Having a strong vision, clear purpose and goals which encapsulate whÄnau aspirations is critical, as is deliberately planning for their successful programme delivery. Constantly monitoring to check how kĹhanga reo are progressing to inform future decisions ensures actions and outcomes are aligned with aspirations. Quality kĹhanga reo have high expectations for every learner. Each actor in kĹhanga reo (from whÄnau, kaumÄtua, kaiako and kaiÄwhina) is clear about their practice and acknowledge their roles as complementary to those that they are working alongside. Such environments work to create a strong foundation for tamariki.
I want to acknowledge the successes of the kĹhanga reo movement since its establishment 35 years ago, particularly how it has truly shaped the New Zealand education landscape. Thank you to the kĹhanga reo who allowed us into their worlds to undertake this work.
I would also like to thank Lynda Pura-Watson for her leadership and the Te UepĹŤ Ä-Motu team for developing this valuable piece of evaluation.
As educators from across Aotearoa, I urge you to use this evaluation to help reflect on your own journey. Each journey will be different yet at the end of the day we share one common aspiration â the success of all tamariki.
NgÄ mihi
Nicholas Pole
Chief Review Officer Education Review Office
Evaluation insights by the Education Review Office (ERO), alongside contributions from the Te KĹhanga Reo National Trust (Te KĹhanga Reo Trust) and kĹhanga reo whÄnau, inform our overall findings which:
This evaluation affirms the distinct value of high quality MÄori immersion education and its positive influence on children from birth. The findings are emphatic and assert the thesis that children are more likely to experience success as learners within an environment where language, culture and identity are valued and validated.
Â
As a part of this evaluation, ERO identified common themes most likely to contribute to kĹhanga reo and their understanding of how to âget to greatâ and achieve successful outcomes for children. These common themes emerged from our evaluation and the analysis and synthesis of ideas. These themes have been used to create the conceptual framework (refer Figure 1) that underpins what works well in kĹhanga reo.
This framework is a diagrammatic portrayal of EROâs evaluation insights. It shows critical areas of influence where:
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper is the name given to the conceptual framework. It refers to the value of the above areas and suggests that all need to be present, tailored, active and activated simultaneously to achieve successful outcomes for kĹhanga reo children with their whÄnau.
Figure 1: Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper
In 2004, ERO worked with Te KĹhanga Reo Trust to develop the first set of evaluation indicators for education reviews in kĹhanga reo. The process we used included the voices of kĹhanga reo whÄnau, EROâs experience in kĹhanga reo at that time, and referenced relevant research information. The indicators developed from this process defined outcomes for children. They included high level competencies such as children interacting with and making sense of the world around them. They also included learning dispositions (maiohatanga) such as courage (manawanui), curiosity (pÄkiki), love (aroha) and care (manaakitanga). Other desirable outcomes included childrenâs actions and behaviours, such as taking an interest, expressing a point of view or feeling, and assuming responsibility.1 These indicators are still in use in 2017, and continue to support ERO reviews.
EROâs evaluation findings from the reviews of this sample study group have provided further insight into what exemplary outcomes for children look like. These are presented in a table, Figure 2. The table provides an overview of evidenced outcomes and could be used for the development of a new set of indicators to define exemplary practice and support improvement for all kĹhanga reo.
ERO found that children in kĹhanga reo who learn and live te reo MÄori and tikanga MÄori, and develop understanding about their land and their people, grow in confidence, and believe in themselves. This synthesis of learner outcomes is referred to in the table, as one overarching outcome: Children have a strong sense of belonging, are happy and respectful, and are confident, communicative, curious learners.
Â
Figure 2: Exemplary outcomes for children
Children have a strong sense of belonging, are happy and respectful, and are confident, communicative, curious learners.
NgÄ Taumata Whakahirahira (strands of Te WhÄriki)
Mana Atua |
Mana Whenua             |
Mana Tangata |
Mana Reo |
Mana AotĹŤroa |
---|---|---|---|---|
Children are developing as confident learners who know and understand MÄori beliefs and values. |
Children have a strong sense of belonging, and environmental awareness and care. |
Children value and respect themselves, their whÄnau, hapĹŤ, iwi and others. |
Children explore te reo MÄori with increased confidence and accuracy. |
Children are developing their awareness of the natural and physical environment. |
Â
NgÄ Ahuatanga (intellectual, physical, spiritual and emotional wellbeing)
Mana Atua |
Mana Whenua |
Mana Tangata |
Mana Reo |
Mana AotĹŤroa |
---|---|---|---|---|
Children show that they value who they are and how they connect. |
Children know their connections to the land. |
Children know their identity and their place. |
Children pay attention and respond in a variety of ways. |
Children independently explore their environment. Â |
Children show that they are calm, happy and positive. |
Children are confident and calm as they learn and play. |
Children are responsible, and respectful as a part of the kĹhanga reo whÄnau. |
Children understand, and are able to communicate with others. |
Children are developing as curious learners. Â |
Children display positive interactions and behaviour. |
Children interact positively and show they are caring. |
Children look after themselves and others. |
Children express themselves with increased confidence and accuracy. |
Children are eager learners who enjoy making new discoveries and experimenting. |
Children are keen to participate and are confident as learners. |
Children explore and show care for their environment. |
Children are growing their confidence and responsibility for learning. |
Children expand their use of te reo MÄori. |
Children learn and associate te reo MÄori to the natural world.  |
Children show that they feel safe and comfortable. |
Children develop an understanding of their role as tangata whenua. |
Children grow with positive and supportive learning relationships. |
Children are confident to speak te reo MÄori, to take risks and share their thoughts. |
Children are inquisitive and curious about the wider world. Â |
Children talk about their ancestral heritage. |
Children share their experiences of the whenua with whÄnau. |
Children show aroha, manaaki and Äwhina. |
Children graduate from kĹhanga reo with confidence and joy. |
Children experience other cultures and languages. Â |
Â
ERO concludes that where kĹhanga reo whÄnau, kaumÄtua, kaiako and kaiÄwhina focus what they do, in line with Te Korowai, Te WhÄriki and their iwi, hapĹŤÂ and whÄnau aspirations, then they are most likely to achieve successful outcomes for their children.
ERO defines process indicators as the way to describe those whÄnau practices, processes, actions and beliefs that contribute to positive outcomes for children. They provide a guide to the probable causes of outcomes and are therefore particularly relevant to reviews focused on improvement.2
WhÄnau, kaumÄtua, kaiako and kaiÄwhina make significant contributions to a kĹhanga reo that runs effectively, as they assume their natural roles to lead, model, guide, support and influence. They are key actors in the lives of their children. Their roles, practices, processes actions and beliefs are defined in the table in Figure 3. The table provides a summary of evidenced outcomes and could be used for the development of new indicators which define exemplary practice and support improvement for all kĹhanga reo.
Â
Figure 3: WhÄnau roles, practices beliefs and actions.
Te Reo MÄori, Tikanga MÄori, Te Ao MÄori, MÄtauranga MÄori
KĹhanga Reo WhÄnau:Â Leaders, visionaries, decision makers, managers, responsible and accountable learners who are passionate, aspirational and focused
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Complete their charter to commit to the provision in kĹhanga reo. Create the vision from Te Korowai and whÄnau aspiration.
|
Set high expectations for providing loving learning spaces. Promote physical, spiritual, emotional and intellectual wellbeing. |
Share their aspirations for their childâs contribution to their marae. Promote experiences and focus learning on connecting to people and places. |
Set high expectations for a comprehensive programme of learning. Show commitment to focusing a responsive environment and programme. |
Commit to te reo MÄori use at home, and at kĹhanga reo.
|
Promote opportunities for children to explore new things and different environments. |
Â
KĹhanga Reo KaumÄtua - Leaders, visionaries, repositories of knowledge, keepers and guardians of MÄtauranga MÄori, who are committed contributors
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Contribute to the vision of te kĹhanga reo by sharing their knowledge and aspirations. |
Share deep knowledge about ngÄ Atua. Introduce different karakia, mĹteatea and model use. |
Share stories about whakapapa and landmarks.
|
Model leadership and support kĹhanga reo as leaders. Tell stories about whÄnau connections to each other.   |
Provide strong language models as users of local hapō and iwi reo. |
Suggest places to visit, learn and experience mÄtauranga MÄori. Lead and model as experiences are shared. |
Â
KĹhanga Reo Kaiako - Leaders, teachers, creators and learners who engage, challenge and respond to the needs of children and whÄnau
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Provide programme planning that reflects whÄnau aspiration and kĹhanga reo kaupapa.
|
Create authentic situations where children learn about themselves.
|
Teach specific tikanga, karakia, mĹteatea.
 |
Plan and teach children of different ages and abilities.
|
Promote risk taking, introduce new language, develop both verbal and non-verbal communication.
|
Promote the use of technology, science and mathematics.
|
Â
KĹhanga Reo KaiÄwhina - Contributor, supporters and learners who engage, challenge and respond to the needs of children and whÄnau
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Monitor what children are doing as they learn, develop and play.
|
Support children as they learn about ngÄ Atua. Help children to learn new karakia. |
Encourage babies and young children to interact with other places and people. Support all children to develop their knowledge. |
Support children with special needs.
|
Support children to mimic language.
|
Support children to engage with different resources. |
Â
EROâs evaluations identify that where te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori underpin and influence the kĹhanga reo environment, children are most likely to be successful.
ERO used its investigative approach (refer Figure 5) to determine the core components of success. The responses to this approach are expressed as broad explanation, supported by significant judgements.
Children are linked to their traditions and the creation of the MÄori view of the world. Many traditional stories have their genesis in the world of atua MÄori (spiritual deities connected to the physical and spiritual worlds).
A deliberate focus on MÄori beliefs and values underpins the provision of a warm and nurturing environment. Learning about whakapapa and the natural physical and spiritual elements helps kĹhanga reo children to understand their connections and develop personal pride, self-esteem and self-worth. There are high expectations for the provision of supportive and loving learning spaces.
Childrenâs learning and development are intrinsically linked to their connections to the physical world. The land is a source of mana. Occupation of the land from generation to generation is recorded in its traditions, landmarks, marae and stories. These locate children at the centre of their tĹŤrangawaewae, or the place and space from which they belong.
The local environment, the land, the whÄnau, iwi and hapĹŤÂ define and influence the variety and depth of childrenâs learning. Familiarity with the environment, through cultural learning experiences (Royal Tangaere 2012) and play, creates links and stimulates enthusiasm for children. Positive relationships are encouraged as children learn about other environments, with other people and other communities.
Children who experience a strong sense of self have the potential to make significant contributions to their community. According to Hemara (2000), the interconnectedness to others and their communities creates a sense of security. For many MÄori children, this sense of security is situated in knowing:
Experiences and opportunities that value and respond to the identity, strengths and needs of individual children support a love of learning and play. A warm and nurturing learning environment underpinned by whanaungatanga creates a sense of belonging and purpose for children. A wide range of cultural learning experiences and play opportunities support the diverse physical emotional and intellectual wellbeing of all children. Strong relationships and enduring commitment to immersion education influence decisions whÄnau make about their childâs education pathway.
Children are nurtured in environments that naturalise te reo MÄori. Te reo MÄori is described as a window to the MÄori childâs world. It provides spiritual meanings and descriptions of concepts that are uniquely MÄori. Te reo MÄori is distinctive and nurtures the spirit of the child. Karetu (2008) believes te reo MÄori serves to restore an identity for people who see themselves as MÄori.
Unwavering whÄnau commitment to te reo MÄori in homes, at kĹhanga reo, kura and in communities supports the intergenerational communication of te reo MÄori. Focused and seamless transition from kĹhanga reo into immersion education strengthens the te reo MÄori learning pathway. Effective language acquisition strategies co-construct language development (Royal Tangaere 2012). The spontaneous and purposeful use of te reo MÄori builds language capability.
Childrenâs relationships with the natural world, physical resources and people, impact on what and how they learn. This suggests, that if children come to understand their connections to nature, the universe, their immediate surroundings and people, they will come to understand where and how they fit into the wider world (Mihipeka, 1998).
High quality learning experiences promote exploration of te ao MÄori and the wider world. A stimulating learning programme provides motivation and challenge. A well designed, attractive, spacious, and well- resourced environment supports learning.
WhÄnau effectively used planning and evaluation to focus them on the provision of high quality learning. ERO evaluations found that a strong evaluative culture, with internal evaluation process and practices, underpinned effective planning and supported whÄnau to focus on improvement and accountability. Internal evaluation effectively informed whÄnau and influenced their decision making. Consequently, children were immersed in an environment based on a strong vision for their success.
Evaluation insights by the Education Review Office (ERO), alongside contributions from the Te KĹhanga Reo National Trust (Te KĹhanga Reo Trust) and kĹhanga reo whÄnau, inform our overall findings which:
This evaluation affirms the distinct value of high quality MÄori immersion education and its positive influence on children from birth. The findings are emphatic and assert the thesis that children are more likely to experience success as learners within an environment where language, culture and identity are valued and validated.
Â
As a part of this evaluation, ERO identified common themes most likely to contribute to kĹhanga reo and their understanding of how to âget to greatâ and achieve successful outcomes for children. These common themes emerged from our evaluation and the analysis and synthesis of ideas. These themes have been used to create the conceptual framework (refer Figure 1) that underpins what works well in kĹhanga reo.
This framework is a diagrammatic portrayal of EROâs evaluation insights. It shows critical areas of influence where:
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper is the name given to the conceptual framework. It refers to the value of the above areas and suggests that all need to be present, tailored, active and activated simultaneously to achieve successful outcomes for kĹhanga reo children with their whÄnau.
Figure 1: Hauhaketia ngÄ taonga tuku iho kia puÄwai ai â Unearth the treasures of our ancestors so that we may prosper
In 2004, ERO worked with Te KĹhanga Reo Trust to develop the first set of evaluation indicators for education reviews in kĹhanga reo. The process we used included the voices of kĹhanga reo whÄnau, EROâs experience in kĹhanga reo at that time, and referenced relevant research information. The indicators developed from this process defined outcomes for children. They included high level competencies such as children interacting with and making sense of the world around them. They also included learning dispositions (maiohatanga) such as courage (manawanui), curiosity (pÄkiki), love (aroha) and care (manaakitanga). Other desirable outcomes included childrenâs actions and behaviours, such as taking an interest, expressing a point of view or feeling, and assuming responsibility.1 These indicators are still in use in 2017, and continue to support ERO reviews.
EROâs evaluation findings from the reviews of this sample study group have provided further insight into what exemplary outcomes for children look like. These are presented in a table, Figure 2. The table provides an overview of evidenced outcomes and could be used for the development of a new set of indicators to define exemplary practice and support improvement for all kĹhanga reo.
ERO found that children in kĹhanga reo who learn and live te reo MÄori and tikanga MÄori, and develop understanding about their land and their people, grow in confidence, and believe in themselves. This synthesis of learner outcomes is referred to in the table, as one overarching outcome: Children have a strong sense of belonging, are happy and respectful, and are confident, communicative, curious learners.
Â
Figure 2: Exemplary outcomes for children
Children have a strong sense of belonging, are happy and respectful, and are confident, communicative, curious learners.
NgÄ Taumata Whakahirahira (strands of Te WhÄriki)
Mana Atua |
Mana Whenua             |
Mana Tangata |
Mana Reo |
Mana AotĹŤroa |
---|---|---|---|---|
Children are developing as confident learners who know and understand MÄori beliefs and values. |
Children have a strong sense of belonging, and environmental awareness and care. |
Children value and respect themselves, their whÄnau, hapĹŤ, iwi and others. |
Children explore te reo MÄori with increased confidence and accuracy. |
Children are developing their awareness of the natural and physical environment. |
Â
NgÄ Ahuatanga (intellectual, physical, spiritual and emotional wellbeing)
Mana Atua |
Mana Whenua |
Mana Tangata |
Mana Reo |
Mana AotĹŤroa |
---|---|---|---|---|
Children show that they value who they are and how they connect. |
Children know their connections to the land. |
Children know their identity and their place. |
Children pay attention and respond in a variety of ways. |
Children independently explore their environment. Â |
Children show that they are calm, happy and positive. |
Children are confident and calm as they learn and play. |
Children are responsible, and respectful as a part of the kĹhanga reo whÄnau. |
Children understand, and are able to communicate with others. |
Children are developing as curious learners. Â |
Children display positive interactions and behaviour. |
Children interact positively and show they are caring. |
Children look after themselves and others. |
Children express themselves with increased confidence and accuracy. |
Children are eager learners who enjoy making new discoveries and experimenting. |
Children are keen to participate and are confident as learners. |
Children explore and show care for their environment. |
Children are growing their confidence and responsibility for learning. |
Children expand their use of te reo MÄori. |
Children learn and associate te reo MÄori to the natural world.  |
Children show that they feel safe and comfortable. |
Children develop an understanding of their role as tangata whenua. |
Children grow with positive and supportive learning relationships. |
Children are confident to speak te reo MÄori, to take risks and share their thoughts. |
Children are inquisitive and curious about the wider world. Â |
Children talk about their ancestral heritage. |
Children share their experiences of the whenua with whÄnau. |
Children show aroha, manaaki and Äwhina. |
Children graduate from kĹhanga reo with confidence and joy. |
Children experience other cultures and languages. Â |
Â
ERO concludes that where kĹhanga reo whÄnau, kaumÄtua, kaiako and kaiÄwhina focus what they do, in line with Te Korowai, Te WhÄriki and their iwi, hapĹŤÂ and whÄnau aspirations, then they are most likely to achieve successful outcomes for their children.
ERO defines process indicators as the way to describe those whÄnau practices, processes, actions and beliefs that contribute to positive outcomes for children. They provide a guide to the probable causes of outcomes and are therefore particularly relevant to reviews focused on improvement.2
WhÄnau, kaumÄtua, kaiako and kaiÄwhina make significant contributions to a kĹhanga reo that runs effectively, as they assume their natural roles to lead, model, guide, support and influence. They are key actors in the lives of their children. Their roles, practices, processes actions and beliefs are defined in the table in Figure 3. The table provides a summary of evidenced outcomes and could be used for the development of new indicators which define exemplary practice and support improvement for all kĹhanga reo.
Â
Figure 3: WhÄnau roles, practices beliefs and actions.
Te Reo MÄori, Tikanga MÄori, Te Ao MÄori, MÄtauranga MÄori
KĹhanga Reo WhÄnau:Â Leaders, visionaries, decision makers, managers, responsible and accountable learners who are passionate, aspirational and focused
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Complete their charter to commit to the provision in kĹhanga reo. Create the vision from Te Korowai and whÄnau aspiration.
|
Set high expectations for providing loving learning spaces. Promote physical, spiritual, emotional and intellectual wellbeing. |
Share their aspirations for their childâs contribution to their marae. Promote experiences and focus learning on connecting to people and places. |
Set high expectations for a comprehensive programme of learning. Show commitment to focusing a responsive environment and programme. |
Commit to te reo MÄori use at home, and at kĹhanga reo.
|
Promote opportunities for children to explore new things and different environments. |
Â
KĹhanga Reo KaumÄtua - Leaders, visionaries, repositories of knowledge, keepers and guardians of MÄtauranga MÄori, who are committed contributors
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Contribute to the vision of te kĹhanga reo by sharing their knowledge and aspirations. |
Share deep knowledge about ngÄ Atua. Introduce different karakia, mĹteatea and model use. |
Share stories about whakapapa and landmarks.
|
Model leadership and support kĹhanga reo as leaders. Tell stories about whÄnau connections to each other.   |
Provide strong language models as users of local hapō and iwi reo. |
Suggest places to visit, learn and experience mÄtauranga MÄori. Lead and model as experiences are shared. |
Â
KĹhanga Reo Kaiako - Leaders, teachers, creators and learners who engage, challenge and respond to the needs of children and whÄnau
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Provide programme planning that reflects whÄnau aspiration and kĹhanga reo kaupapa.
|
Create authentic situations where children learn about themselves.
|
Teach specific tikanga, karakia, mĹteatea.
 |
Plan and teach children of different ages and abilities.
|
Promote risk taking, introduce new language, develop both verbal and non-verbal communication.
|
Promote the use of technology, science and mathematics.
|
Â
KĹhanga Reo KaiÄwhina - Contributor, supporters and learners who engage, challenge and respond to the needs of children and whÄnau
Management |
Mana atua |
Mana whenua |
Mana tangata |
Mana reo |
Mana AotĹŤroa |
---|---|---|---|---|---|
Monitor what children are doing as they learn, develop and play.
|
Support children as they learn about ngÄ Atua. Help children to learn new karakia. |
Encourage babies and young children to interact with other places and people. Support all children to develop their knowledge. |
Support children with special needs.
|
Support children to mimic language.
|
Support children to engage with different resources. |
Â
EROâs evaluations identify that where te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori underpin and influence the kĹhanga reo environment, children are most likely to be successful.
ERO used its investigative approach (refer Figure 5) to determine the core components of success. The responses to this approach are expressed as broad explanation, supported by significant judgements.
Children are linked to their traditions and the creation of the MÄori view of the world. Many traditional stories have their genesis in the world of atua MÄori (spiritual deities connected to the physical and spiritual worlds).
A deliberate focus on MÄori beliefs and values underpins the provision of a warm and nurturing environment. Learning about whakapapa and the natural physical and spiritual elements helps kĹhanga reo children to understand their connections and develop personal pride, self-esteem and self-worth. There are high expectations for the provision of supportive and loving learning spaces.
Childrenâs learning and development are intrinsically linked to their connections to the physical world. The land is a source of mana. Occupation of the land from generation to generation is recorded in its traditions, landmarks, marae and stories. These locate children at the centre of their tĹŤrangawaewae, or the place and space from which they belong.
The local environment, the land, the whÄnau, iwi and hapĹŤÂ define and influence the variety and depth of childrenâs learning. Familiarity with the environment, through cultural learning experiences (Royal Tangaere 2012) and play, creates links and stimulates enthusiasm for children. Positive relationships are encouraged as children learn about other environments, with other people and other communities.
Children who experience a strong sense of self have the potential to make significant contributions to their community. According to Hemara (2000), the interconnectedness to others and their communities creates a sense of security. For many MÄori children, this sense of security is situated in knowing:
Experiences and opportunities that value and respond to the identity, strengths and needs of individual children support a love of learning and play. A warm and nurturing learning environment underpinned by whanaungatanga creates a sense of belonging and purpose for children. A wide range of cultural learning experiences and play opportunities support the diverse physical emotional and intellectual wellbeing of all children. Strong relationships and enduring commitment to immersion education influence decisions whÄnau make about their childâs education pathway.
Children are nurtured in environments that naturalise te reo MÄori. Te reo MÄori is described as a window to the MÄori childâs world. It provides spiritual meanings and descriptions of concepts that are uniquely MÄori. Te reo MÄori is distinctive and nurtures the spirit of the child. Karetu (2008) believes te reo MÄori serves to restore an identity for people who see themselves as MÄori.
Unwavering whÄnau commitment to te reo MÄori in homes, at kĹhanga reo, kura and in communities supports the intergenerational communication of te reo MÄori. Focused and seamless transition from kĹhanga reo into immersion education strengthens the te reo MÄori learning pathway. Effective language acquisition strategies co-construct language development (Royal Tangaere 2012). The spontaneous and purposeful use of te reo MÄori builds language capability.
Childrenâs relationships with the natural world, physical resources and people, impact on what and how they learn. This suggests, that if children come to understand their connections to nature, the universe, their immediate surroundings and people, they will come to understand where and how they fit into the wider world (Mihipeka, 1998).
High quality learning experiences promote exploration of te ao MÄori and the wider world. A stimulating learning programme provides motivation and challenge. A well designed, attractive, spacious, and well- resourced environment supports learning.
WhÄnau effectively used planning and evaluation to focus them on the provision of high quality learning. ERO evaluations found that a strong evaluative culture, with internal evaluation process and practices, underpinned effective planning and supported whÄnau to focus on improvement and accountability. Internal evaluation effectively informed whÄnau and influenced their decision making. Consequently, children were immersed in an environment based on a strong vision for their success.
ERO is focused on equity and excellence in education for all children. Improving outcomes for MÄori children is a key priority for the education sector.
This ERO report sets out to highlight effective practice in kĹhanga reo, specifically, the support children need to grow and thrive through a quality immersion pathway. The aim is to identify what works well, and how this contributes to whÄnau aspirations for equity and excellence. It intends to articulate the actions and value for the MÄori paradigm, and the connections, relevance and significance of te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori.
Â
Te KĹhanga Reo Trust and ERO have a mutually professional and respectful relationship, alongside a shared commitment to equity and excellence. Both parties agree there is value in sharing their collective knowledge and working in a co-constructed manner to evaluate and document what great practice in kĹhanga reo looks like. Important to kĹhanga reo is the ongoing learning and development of young, well-educated generations, articulate and rich in te reo me ngÄ tikanga MÄori, living as MÄori.
The impetus for this evaluation is to:
Significantly, 2017 recognises and celebrates 35 years since kĹhanga reo were initially established, and this evaluation is the first national good practice report produced during this time. Also, with the launch of Te WhÄriki a Te KĹhanga Reo in April 2017, this evaluation may have use in supporting its implementation.
Â
Te kĹhanga reo is an early learning setting, based on total immersion in MÄori language, practice and values. The overarching focus is to revitalise te reo MÄori and the MÄori way of life for future generations.
Te kĹhanga reo contribute to building learning foundations for children, to develop as speakers of te reo MÄori who are confident learners. Research shows that children who participate in education that is influenced by te ao MÄori (culture, identity and te reo MÄori) are more likely to do well as lifelong learners.
Te kĹhanga reo literally means, âthe language nestâ and symbolises a warm and secure place where the young are nurtured, surrounded by their whÄnau, their culture and language.3 The entire whÄnau from kaumÄtua to children are an integral part of each kĹhanga reo. KaumÄtua are the âkeepersâ of tribal knowledge, the parents and kaiako actively participate alongside children who absorb te reo MÄori and tikanga MÄori as a process of intergenerational transmission.
The feathers that line the nest symbolise the kaumÄtua or elders who provide that warmth, security and knowledge to the children and their whÄnau.
 (Royal Tangaere, 2012:65)
Â
The kĹhanga reo movement began in 1981 under the Department of MÄori Affairs âTĹŤ Tangataâ initiative, with its genesis in the hopes of kaumÄtua of that time, to revitalise and arrest the demise of te reo MÄori.
Te KĹhanga Reo Trust is a Charitable Trust to which individual kĹhanga reo are affiliated. As the umbrella organisation, Te KĹhanga Reo Trust acts as guardian of the kĹhanga reo kaupapa or philosophy. In turn, all kĹhanga reo whÄnau pledge commitment to the kaupapa and abide by the guiding principles of Te Korowai through their tĹŤtohinga, or charter to Te KĹhanga Reo Trust.
Te Korowai establishes guidelines to support whÄnau in understanding the purpose of the kĹhanga reo movement. The philosophy of te kĹhanga reo is founded on four pou, or cornerstone statements, in Te Korowai. These four pou are:
Â
Through its external evaluation and review of individual kĹhanga reo throughout Aotearoa, New Zealand, ERO has a unique evidence base of what is happening within this part of the MÄori medium education pathway. In particular, EROâs evaluation reports provide information for kĹhanga reo whÄnau to celebrate their success; and where applicable, attend to matters for improvement.
Â
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The sample group is made up of 11 kĹhanga reo, all of which at that time were on a four- year review return time. Review return times are an indication of how well kĹhanga reo are performing. For example, a one-year return time signals that urgent action and support is needed. Conversely, a four-year return time indicates high performance by kĹhanga reo that are outcomes focused and action oriented. As at 31 August 2016, EROâs records showed a total of 454 kĹhanga reo, with the majority on a review return time of three years. The return times for all kĹhanga reo are summarised below in Figure 4.
Figure 4: ERO Review Return Times for KĹhanga Reo
All kĹhanga reo in the sample study group demonstrated a sustained history of quality provision for children, whÄnau and their communities over a number of years. They showed future-focus, commitment to the kĹhanga reo kaupapa, determination for continuous improvement and strong professional capability and practice. The collective stories, insights and ideas provide the basis for this evaluation. It should be noted that all kĹhanga reo in the sample study group have one or more kaiako with Whakapakari and/or Early Childhood Education qualifications.
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EROâs reviews of kĹhanga reo are co-constructed with whÄnau so that each has an external evaluation that reflects their vision, aspirations and achievements â one size fits one. ERO and the whÄnau, kaiako and kaiÄwhina develop the evaluative question to guide their review.
However, for this national report, ERO framed evaluation questions to examine what is working well for kĹhanga reo on a four-year review return time.
EROâs key evaluation questions for this report seek to answer:
ERO designed its evaluation questions and the investigative approach to resonate with Te WhÄriki a Te KĹhanga Reo4 and the Evaluation Indicators for Te KĹhanga Reo â NgÄ Taumata Whakahirahira, NgÄ Ahuatanga5 and Te Korowai. The investigative approach, premised on the learning platform, is presented in Figure 5. It considers childrenâs observable behaviour and uses defined lines of enquiry to determine the practices, processes, actions and beliefs used by the kĹhanga reo whÄnau. Also, the influential role of kĹhanga reo whÄnau, their management capability, practices and use of planning and evaluation to ensure the provision of high quality learning are considered.
Figure 5: ERO investigative approach
Learning Platform
Investigative Approach |
Lines of Enquiry  |
---|---|
Mana Atua How well are children supported to develop their knowledge of MÄori traditions, beliefs and values? What do children do to demonstrate their knowledge, skills, attitudes, dispositions and competence? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to childrenâs knowledge of MÄori traditions, beliefs and values? How do they promote childrenâs learning experiences in this area?  |
Mana Whenua How well do children show their connectedness, belonging, environmental awareness and care? What do children do to demonstrate their connection, belonging, awareness and care?     |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau support children to connect, belong and be environmentally caring and aware? What do they do to develop childrenâs learning experiences in this area? |
Mana Tangata How well are children developing value and respect for themselves, their whÄnau, hapĹŤ, iwi and others? How do children demonstrate value and respect for themselves and others? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau support children to respect themselves and others? |
Mana Reo How well are children exploring and expressing te reo MÄori? What do children do to show their discovery and expression of te reo MÄori? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to childrenâs exploration and expression of te reo MÄori? How do they encourage te reo MÄori experiences of children? |
Mana AotĹŤroa How well are children developing their knowledge of the natural and physical worlds? What do children do to show their knowledge of the natural and physical worlds? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau develop childrenâs knowledge of the natural and physical worlds? What do they do to foster childrenâs knowledge and learning experiences in this area? |
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WhÄnau Management
Investigative Approach |
Lines of Enquiry |
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Planning and Evaluation How well do whÄnau use planning and evaluation to support the provision of high quality learning? What do they do to ensure elective planning and evaluation occurs? Â |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to planning and evaluation? What roles and responsibilities do whÄnau, kaumÄtua, kaiako and kaiÄwhina take as they plan and evaluate? How does whÄnau commitment support them to achieve quality outcomes for their children? |
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ERO is focused on equity and excellence in education for all children. Improving outcomes for MÄori children is a key priority for the education sector.
This ERO report sets out to highlight effective practice in kĹhanga reo, specifically, the support children need to grow and thrive through a quality immersion pathway. The aim is to identify what works well, and how this contributes to whÄnau aspirations for equity and excellence. It intends to articulate the actions and value for the MÄori paradigm, and the connections, relevance and significance of te reo MÄori, tikanga MÄori, te ao MÄori and mÄtauranga MÄori.
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Te KĹhanga Reo Trust and ERO have a mutually professional and respectful relationship, alongside a shared commitment to equity and excellence. Both parties agree there is value in sharing their collective knowledge and working in a co-constructed manner to evaluate and document what great practice in kĹhanga reo looks like. Important to kĹhanga reo is the ongoing learning and development of young, well-educated generations, articulate and rich in te reo me ngÄ tikanga MÄori, living as MÄori.
The impetus for this evaluation is to:
Significantly, 2017 recognises and celebrates 35 years since kĹhanga reo were initially established, and this evaluation is the first national good practice report produced during this time. Also, with the launch of Te WhÄriki a Te KĹhanga Reo in April 2017, this evaluation may have use in supporting its implementation.
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Te kĹhanga reo is an early learning setting, based on total immersion in MÄori language, practice and values. The overarching focus is to revitalise te reo MÄori and the MÄori way of life for future generations.
Te kĹhanga reo contribute to building learning foundations for children, to develop as speakers of te reo MÄori who are confident learners. Research shows that children who participate in education that is influenced by te ao MÄori (culture, identity and te reo MÄori) are more likely to do well as lifelong learners.
Te kĹhanga reo literally means, âthe language nestâ and symbolises a warm and secure place where the young are nurtured, surrounded by their whÄnau, their culture and language.3 The entire whÄnau from kaumÄtua to children are an integral part of each kĹhanga reo. KaumÄtua are the âkeepersâ of tribal knowledge, the parents and kaiako actively participate alongside children who absorb te reo MÄori and tikanga MÄori as a process of intergenerational transmission.
The feathers that line the nest symbolise the kaumÄtua or elders who provide that warmth, security and knowledge to the children and their whÄnau.
 (Royal Tangaere, 2012:65)
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The kĹhanga reo movement began in 1981 under the Department of MÄori Affairs âTĹŤ Tangataâ initiative, with its genesis in the hopes of kaumÄtua of that time, to revitalise and arrest the demise of te reo MÄori.
Te KĹhanga Reo Trust is a Charitable Trust to which individual kĹhanga reo are affiliated. As the umbrella organisation, Te KĹhanga Reo Trust acts as guardian of the kĹhanga reo kaupapa or philosophy. In turn, all kĹhanga reo whÄnau pledge commitment to the kaupapa and abide by the guiding principles of Te Korowai through their tĹŤtohinga, or charter to Te KĹhanga Reo Trust.
Te Korowai establishes guidelines to support whÄnau in understanding the purpose of the kĹhanga reo movement. The philosophy of te kĹhanga reo is founded on four pou, or cornerstone statements, in Te Korowai. These four pou are:
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Through its external evaluation and review of individual kĹhanga reo throughout Aotearoa, New Zealand, ERO has a unique evidence base of what is happening within this part of the MÄori medium education pathway. In particular, EROâs evaluation reports provide information for kĹhanga reo whÄnau to celebrate their success; and where applicable, attend to matters for improvement.
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The sample group is made up of 11 kĹhanga reo, all of which at that time were on a four- year review return time. Review return times are an indication of how well kĹhanga reo are performing. For example, a one-year return time signals that urgent action and support is needed. Conversely, a four-year return time indicates high performance by kĹhanga reo that are outcomes focused and action oriented. As at 31 August 2016, EROâs records showed a total of 454 kĹhanga reo, with the majority on a review return time of three years. The return times for all kĹhanga reo are summarised below in Figure 4.
Figure 4: ERO Review Return Times for KĹhanga Reo
All kĹhanga reo in the sample study group demonstrated a sustained history of quality provision for children, whÄnau and their communities over a number of years. They showed future-focus, commitment to the kĹhanga reo kaupapa, determination for continuous improvement and strong professional capability and practice. The collective stories, insights and ideas provide the basis for this evaluation. It should be noted that all kĹhanga reo in the sample study group have one or more kaiako with Whakapakari and/or Early Childhood Education qualifications.
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EROâs reviews of kĹhanga reo are co-constructed with whÄnau so that each has an external evaluation that reflects their vision, aspirations and achievements â one size fits one. ERO and the whÄnau, kaiako and kaiÄwhina develop the evaluative question to guide their review.
However, for this national report, ERO framed evaluation questions to examine what is working well for kĹhanga reo on a four-year review return time.
EROâs key evaluation questions for this report seek to answer:
ERO designed its evaluation questions and the investigative approach to resonate with Te WhÄriki a Te KĹhanga Reo4 and the Evaluation Indicators for Te KĹhanga Reo â NgÄ Taumata Whakahirahira, NgÄ Ahuatanga5 and Te Korowai. The investigative approach, premised on the learning platform, is presented in Figure 5. It considers childrenâs observable behaviour and uses defined lines of enquiry to determine the practices, processes, actions and beliefs used by the kĹhanga reo whÄnau. Also, the influential role of kĹhanga reo whÄnau, their management capability, practices and use of planning and evaluation to ensure the provision of high quality learning are considered.
Figure 5: ERO investigative approach
Learning Platform
Investigative Approach |
Lines of Enquiry  |
---|---|
Mana Atua How well are children supported to develop their knowledge of MÄori traditions, beliefs and values? What do children do to demonstrate their knowledge, skills, attitudes, dispositions and competence? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to childrenâs knowledge of MÄori traditions, beliefs and values? How do they promote childrenâs learning experiences in this area?  |
Mana Whenua How well do children show their connectedness, belonging, environmental awareness and care? What do children do to demonstrate their connection, belonging, awareness and care?     |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau support children to connect, belong and be environmentally caring and aware? What do they do to develop childrenâs learning experiences in this area? |
Mana Tangata How well are children developing value and respect for themselves, their whÄnau, hapĹŤ, iwi and others? How do children demonstrate value and respect for themselves and others? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau support children to respect themselves and others? |
Mana Reo How well are children exploring and expressing te reo MÄori? What do children do to show their discovery and expression of te reo MÄori? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to childrenâs exploration and expression of te reo MÄori? How do they encourage te reo MÄori experiences of children? |
Mana AotĹŤroa How well are children developing their knowledge of the natural and physical worlds? What do children do to show their knowledge of the natural and physical worlds? |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau develop childrenâs knowledge of the natural and physical worlds? What do they do to foster childrenâs knowledge and learning experiences in this area? |
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WhÄnau Management
Investigative Approach |
Lines of Enquiry |
---|---|
Planning and Evaluation How well do whÄnau use planning and evaluation to support the provision of high quality learning? What do they do to ensure elective planning and evaluation occurs? Â |
How well do kĹhanga reo, kaiako, kaiÄwhina and whÄnau contribute to planning and evaluation? What roles and responsibilities do whÄnau, kaumÄtua, kaiako and kaiÄwhina take as they plan and evaluate? How does whÄnau commitment support them to achieve quality outcomes for their children? |
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EROâs overarching evaluative questions provide the focus for these findings. The answers are evidenced and reported through the strands of Te WhÄriki, highlighting the exemplary learner outcomes, and the positive influences of whÄnau.
âHow well are children nurtured to have a strong sense of belonging, be happy and respectful, confident and communicative and curious learners?â
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EROâs findings showed that MÄori traditions, beliefs, values and practices influenced and supported the learning, development and wellbeing of children. KaumÄtua shared their knowledge about ngÄ atua MÄori with the kĹhanga reo whÄnau. WhÄnau and kaiako talked about how they used their collective knowledge of ngÄ atua MÄori to inform their planning, learning programme and practice. They said this influenced the teaching content delivered at different times, and contributed to what they value as mÄtauranga MÄori. ERO observed a number of examples of this, including karakia to prepare and settle children for the start of their learning, before they eat, before they rest and before they leave kĹhanga reo at the end of the day or to go on an excursion. WhÄnau also talked about the importance of caring interactions and loving relationships. These influence the range of learner outcomes identified as a part of Mana Atua.
Learning about whakapapa and the natural physical and spiritual elements helped kĹhanga reo children to understand their connections and develop personal pride, self-esteem and self-worth. KĹhanga reo whÄnau stated that they believed their children learned to be resilient and confident as a result of this way of learning. ERO evaluations showed that there are a number of factors that contributed to this success. When whÄnau provided information about their hapĹŤÂ and iwi, their tipuna, the local area, and key landmarks, this was integrated and developed into a carefully designed programme of learning. Kaiako and kaiÄwhina were then well equipped to create authentic learning experiences that linked to ngÄ atua MÄori. Kaiako introduced specific vocabulary and language patterns so that children became familiar with new words, understood how they were used and what they meant. They supported children to share what they learned and how they felt.
KaumÄtua were observed sharing stories about whakapapa and the local area. They talked to ERO about the importance of being around their children and mokopuna, as they helped them to understand their identity and connections to the past and present. As a part of learning about cultural and spiritual connections, children also discovered how to care for and respect other people and things. KaiÄwhina supported children as they learned about ngÄ atua MÄori and how this influenced them with the things they chose to do. Older children talked confidently about themselves, their family and their identity. They were also observed caring for each other. Children show that they value who they are and understand how they connect.
A deliberate focus on MÄori beliefs and values underpins the provision of a warm and nurturing environment. The kĹhanga reo philosophy encourages whÄnau to live healthy lives based on MÄori values and practices. WhÄnau, kaiako, and kaiÄwhina clearly defined the importance of their holistic view, recognising that spiritual, physical, emotional, and intellectual wellbeing are essential to guide the learning and development of their children. This emphasis gave focus to kaiako and kaiÄwhina as they planned their learning programmes guided by ngÄ ahuatanga, MÄori beliefs and values. Kaiako were observed providing different learning experiences so children could express themselves. They praised children and encouraged them to participate and enjoy learning with their peers and in groups. WhÄnau described children as taonga. They said that they learned alongside the children and showed them love and affection at the same time. This highlighted the deliberate connections whÄnau had with children and their learning. Children show that they are calm, happy and positive towards others.
There are high expectations, for the provision of supportive and loving learning spaces. WhÄnau know the significance of providing an environment that is inviting to all children. Kaiako talked about the importance of creating opportunities for children to practise traditions and tikanga as they learned about themselves and others. These learning experiences included inside and outside play, so children learned how to interact with each other and the environment. Kaiako talked about how te reo MÄori, te ao MÄori, tikanga MÄori and mÄtauranga MÄori are embedded in all they do, with and for children. Kaiako planned kaupapa and themes that influenced the learning programme, such as learning about the seasons and what that means. Their plans were focused on supporting the different learning needs of children. They provided specific activities and one-on-one support as required. All areas of the kĹhanga reo were attractive, comfortable, clean and tidy. WhÄnau showed pride in their kĹhanga reo, the physical environment and what they provided to and for their children and others. Children talk about how they feel safe, comfortable and happy.
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EROâs findings showed that where children learned about traditions, protocols, their marae and connections to the land, they developed a strong sense of belonging. KĹhanga reo whÄnau actively contributed their knowledge to the learning programme so children learned about, and confidently expressed, who they are. ERO observed programmes that reflected Mana Whenua, and provided varied and interesting cultural learning experiences for children. As a consequence, ERO found that children are supported to learn about Mana Whenua and their roles.
The local environment, the land, whÄnau, hapĹŤÂ and iwi define and influence the variety and depth of childrenâs learning experiences. In the sample study group, ERO found that kaumÄtua and whÄnau shared their knowledge about mana whenua and worked with kaiako and kaiÄwhina to show children its importance and value. KaumÄtua described the area around the kĹhanga reo and told stories about the whenua. This information was used to help create a range of relevant learning experiences. WhÄnau talked about their desire to build te reo MÄori for and with their children to one day become productive members of the marae. Kaiako know the children, their whÄnau, background, local hapĹŤÂ and iwi. The learning programme plans showed that for each kaupapa, te reo and tikanga MÄori were used to increase understanding about ancestral places and stories. Kaiako and kaiÄwhina taught tikanga, karakia and mĹteatea and supported children to learn these and grow their understanding about their use and meaning. The older children were observed playing key roles during pĹwhiri and knew when to harirĹŤ, hongi and use mĹteatea. Children talk confidently about the land, rivers, mountains, hapĹŤÂ and iwi.
Familiarity with the environment, through learning and play, creates links and stimulates enthusiasm for children to learn. The natural and physical environments provided positive learning spaces. KaumÄtua talked about the role of kaitiaki and how tikanga and kawa influenced how to look after the environment. Children were encouraged to practise the tikanga and kawa they learned as they moved through the kĹhanga reo. WhÄnau and kaiako established and followed routines and practices to support safe learning and play for children. Kaiako took every opportunity to use the kĹhanga reo environment so children were familiar and comfortable as they made confident decisions about their learning and play. Children talked about all the different learning areas and could show they understood their space and how to care for it. KaiÄwhina included babies and carefully supported them to develop a love of exploration safely. WhÄnau said they appreciated that their children learned about the importance and value placed on the environment. Children were observed caring for others and showing respect for their natural and physical environments. ERO also observed the older children looking after their kĹhanga reo surroundings. Children confidently interact with the environment as they learn and play.
Positive relationships are encouraged as children learn about other environments, with other people in other communities. WhÄnau and kaiako provided learning and play experiences that included connecting with people in different environments. KaumÄtua modelled leadership, particularly when they supported the kĹhanga reo in their visits to local marae. They told stories about other people and places, and explained to children about whanaungatanga. Kaiako talked about the importance of creating opportunities for children to learn about differences and similarities. They planned marae experiences so children participated in pĹwhiri and learned about their connections to the area. Other trips around the community supported children to see beyond the kĹhanga reo. KaiÄwhina encouraged babies and children to interact with others during these visits. Kaiako supported all children to be leaders, and allowed them to take responsibility at different times using specific protocols, routines and activities. Children talk about when they meet other people and how they interact.
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EROâs findings showed that where children learned about who they are and their relationships with others, they are more likely to value and respect themselves and display a sense of belonging and purpose. These findings also showed that programmes of learning about Mana Tangata provided varied and interesting learning experiences for children. Additionally these findings recognised that the knowledge of the whÄnau is the knowledge of the kĹhanga reo.
Experiences and opportunities that value and respond to the identity, strengths and needs of individual children support a love of learning and play. Kaiako talked about the need to recognise, acknowledge and ensure each child knows who they are, to whom they belong to and from where they come. They provided an environment where children were encouraged to be themselves. ERO observed kaiako supporting older children as they shared their whakapapa with others, while younger children were supported to share stories about what they do with their whÄnau. KaiÄwhina and kaiako held and cared for babies during this time so they were a part of this learning. These planned opportunities showed the importance and value of each child, their participation and contribution. WhÄnau shared with kaiako the likes and dislikes of their children. This information was used to create learning choices that reflected each childâs needs and strengths. Children were observed moving between different activities. Some children were supported by kaiÄwhina to complete tasks. Children with additional learning needs were provided with opportunities to be successful. Various whÄnau talked about how kaiako and kaiÄwhina are patient with children with special needs. All adults were observed actively ensuring all children were included. Children show that they know who they are and enjoy learning and play.
A warm and nurturing learning environment underpinned by whanaungatanga creates a sense of belonging and purpose for children. KaumÄtua and whÄnau talked about the importance of their contributions and involvement in kĹhanga reo. They knew their presence during different times of the day provided opportunities for children to bond and learn with them. WhÄnau talked about how they happily contributed to the kĹhanga reo in different ways, including supporting kaiako with the learning programme. Kaiako were observed encouraging children to interact with each other and adults in positive ways. Adults were seen modelling the values of aroha, awhi and tautoko by being kind, supportive and loving. In turn, ERO noticed children showing similar displays of affection and kindness through their interactions and play with others. The children were praised and affirmed for their positive interactions. Kaiako and kaiÄwhina were observed supporting children to be thoughtful and curious as they learned to make friends and establish relationships.
The older children were seen showing care towards the babies as they readily included them in their play. These opportunities promoted meaningful connections and developed tuakana teina interconnectedness. Children are responsible and respectful as a part of the kĹhanga reo whÄnau.
A wide range of learning and play opportunities support the diverse physical, emotional and intellectual wellbeing of all children. The kĹhanga reo caters for children of all ages, abilities, needs and interests. WhÄnau talked about their commitment to supporting their children to be healthy and happy. They said their children âhave a yearning for learningâ. Kaiako developed learning programmes that included children eating healthy food, exercising daily, loving learning and being safe and happy. Kaiako and children were heard talking about healthy food while planting in the maara kai. This included older and younger children who showed their eagerness to play in the dirt, plant seeds and talk about what they were doing. Older children talked about how they eat some of the things they plant and how they sometimes helped harvest the kai. Some were seen preparing food, talking about and tasting fruit. ERO noticed that children were encouraged to play, run, walk, crawl and enjoy physical activity and outside games. Kaiako shared the importance of supporting children of all ages to develop their fine and gross motor skills. Older children were supported to be independent and encouraged to take responsibility for what they do. Kaiako talked about promoting purposeful learning and play. As children learned about who they are, they developed a greater appreciation of their place as tangata whenua. Children are growing confidence and responsibility for learning.
Strong relationships, and enduring commitment to immersion education influence decisions whÄnau make about their childâs education pathway. ERO found that kĹhanga reo whÄnau, kaumÄtua and kaiako were clear about what immersion in te reo MÄori meant to them, their hapĹŤ, and iwi. They were clear their aspirations to replicate a te reo MÄori, te ao MÄori, tikanga MÄori and mÄtauranga MÄori learning environment would support children to be successful beyond kĹhanga reo. Some whÄnau talked about their older children who moved from kĹhanga reo to the local kura and how easy it was because there was a sameness â one like the other. Many whÄnau said that the transition from kĹhanga reo is an important milestone for their children and families. WhÄnau and kaiako talked about the things that make the transition from kĹhanga reo to kura successful. They said where there are established, enduring and positive relationships between the kĹhanga reo and the kura, amongst the kĹhanga reo whÄnau, kaiako and the kura kaiako, then the transition is seamless. A valued sense of belonging, wellbeing, engagement in learning and learner identity, as a part of the learning culture, also contributed to the successful transition from kĹhanga reo to other immersion education options. ERO noted that the majority of kĹhanga reo in this sample study group were amongst the first kĹhanga reo to be established. They were set up by whÄnau who have retained their involvement since this time. The whÄnau talked about how they identified the need to establish a kura option for their children which they have done. WhÄnau also shared that many of them had been to kĹhanga reo as children and that the relationships they formed continued to the end of kura, and have become lifelong connections. Children grow with positive and supportive learning relationships.
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EROâs findings showed that children who use te reo MÄori at home and at kĹhanga reo are confident to communicate. Discussions with kaumÄtua, whÄnau, kaiako and kaiÄwhina highlighted how important it is to be totally committed to te reo MÄori. They were adamant that kĹhanga reo should foster high quality te reo MÄori teaching and learning. They also said that as they consistently speak and promote the use of quality, iwi specific reo, they are one step closer to achieving their aspirations. ERO found evidence of successful strategies used to promote language and learning.
Effective language acquisition strategies enhance language development. WhÄnau proudly shared with ERO that, âwe are investing in our childrenâs educational journey and use te reo MÄori at all times.â They talked about how they developed skills for communicating. They focused on providing strong language models, encouraging children to speak with clarity, explore language as they learn and discover its meaning. They prompted children to talk about what they were doing and why they were doing it. Kaiako had a range of strategies to promote expression, such as providing regular opportunities for children to perform waiata and kapa haka or dance on stage, play instruments and re-tell stories. Kaiako were observed giving instructions in different ways, asking open-ended questions to promote language use, and sharing information to motivate children. They continually introduced new learning and revisited earlier lessons. Kaiako planned daily routines and activities for children to listen, develop and use a range of non-verbal and verbal communication skills. Children were observed paying attention and responding in a variety of ways. Kaiako used language progressions to show the individual language levels of the children and used these to monitor childrenâs progress. Children understand and are able to communicate with others.
The spontaneous and purposeful use of te reo MÄori builds language capability. WhÄnau were clear that a positive learning environment promotes language learning and success. They talked about the value of risk taking in language learning. They actively supported each other as they learned new language in a safe language learning zone. Kaiako planned for a range of learning activities, experiences and resources that encouraged children to express themselves and learn with others. Waiata, pĹŤrÄkau and kori tinana reinforced childrenâs learning of language about te ao MÄori, te ao tĹŤturu and te ao whÄnui.
Kaiako were observed reading as a part of the programme at kĹhanga reo, creating a love of books for children. Children shared what they knew as they drew narrative pictures to tell stories, used symbols to write messages and read. Some older children used known language to compose and sing simple waiata. Most children extended their vocabulary and built their understanding of language as they sang waiata and hÄŤmene, recited karakia and mihi. Younger children and babies mimicked, babbled and used gestures in their interactions with kaiako to show they understood and were learning as a part of their natural language development. The older children were observed using language in role play situations where they showed their enjoyment to instruct and organise each other, their whÄnau and kaiako. Kaiako used a range of different strategies to encourage children to explore language, self-correct and be expressive. They also encouraged children to ask questions using simple language structures. Children were observed talking with increased confidence and accuracy. Children show that they are comfortable and confident as they expand their use of te reo MÄori.
Unwavering whÄnau commitment to te reo MÄori in homes, at kĹhanga reo, kura and in communities supports the intergenerational communication of te reo MÄori. Our evaluations provided opportunity for kaumÄtua to tell us about growing the language of their hapĹŤÂ and iwi. These were their aspirations and expectations for te reo MÄori and reflected in their shared vision, strategic planning, policies and processes. WhÄnau and kaiako took time to support language development within the local community. This encouraged families to learn alongside their children. Young mothers and fathers returned to kĹhanga reo and were actively involved to help their children learn the language. Some of these parents have become kaiako while other whÄnau members are grandparents still supporting the kĹhanga reo kaupapa. Iwi, hapĹŤÂ and whÄnau including kaumÄtua and kaiako are committed and share a deep passion for kĹhanga reo and te reo MÄori. WhÄnau are highly committed to the survival and revitalisation of the MÄori culture and language. Children are confident to speak te reo MÄori, to take risks and share their thoughts.
Focused, seamless transition from kĹhanga reo into immersion education strengthens the te reo MÄori learning pathway. KaumÄtua, whÄnau and kaiako talked openly about how much they depend on and value education provided in te reo MÄori. They discussed the ideal shared learning journey for children in kĹhanga reo and spoke about the importance of preparing for continued immersion education. Using the direction from kaumÄtua and whÄnau, kaiako developed a specific programme so all children would have high levels of te reo MÄori. This is intended to support the smooth transition into other MÄori immersion settings. Children graduate from kĹhanga reo with confidence and joy.
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EROâs findings showed that children enjoyed success as they played and learned in the natural and physical environments. ERO also found that learning opportunities outside of kĹhanga reo extended childrenâs knowledge of te ao MÄori and mÄtauranga MÄori. Children are encouraged to explore and learn in different settings.
High quality learning experiences promote exploration of te ao MÄori and the wider world. KaumÄtua, whÄnau and kaiako planned excursions to expand childrenâs experiences and enhance their view of the world. Learning at kĹhanga reo is linked to childrenâs interests at home. Children are encouraged to be confident users of digital cameras, computers and iPads, particularly where these devices support their learning. Kaiako and whÄnau provided high quality resources and interesting learning experiences. Activities were organised to stimulate, challenge and extend children. New vocabulary and sentence structures were introduced as children learned more about other places. Children are confident to explore the environment independently.
A stimulating learning programme provides motivation and challenge. WhÄnau and kaiako encouraged risk taking and provided opportunities for exploration. There was a range of experiences that included either adult-led activities or independent choice for children to experiment with different things. Routines and transitions flowed smoothly and were well understood by children. Kaiako skilfully supported children so they learned at their own pace and played uninterrupted for long periods of time. They were encouraged to follow their interests and learn alongside their peers. They showed that they enjoyed playing, experimenting and challenging themselves. Children are developing as curious learners.
A well designed, attractive, spacious, and well- resourced environment supports learning. Kaiako provided outside play opportunities that supported children to combine imaginary play with physical challenges. KaiÄwhina supported children to play in these areas when they wanted to revisit the experiences they had enjoyed. Kaiako and kaiÄwhina created resources that catered for various ages and abilities of children. They provided opportunities for older children to create, use their physical skills, try different technologies and develop their numeracy and literacy skills. WhÄnau supported their children to go on outings into the wider community where they learned about te ao MÄori. Children are eager learners, who enjoy making new discoveries and experimenting.
âHow well do whÄnau positively influence kĹhanga reo operations?â
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EROâs findings showed that whÄnau commitment is a key contributor to successful outcomes. WhÄnau defined their commitment as learning the language, building their knowledge of the kĹhanga reo philosophy, defining what mÄtauranga MÄori looks like in their kĹhanga reo, and choosing to follow MÄori medium education. They understood that providing support to the kĹhanga reo requires giving of their time. Previously time translated into whÄnau presence, active participation and full whÄnau involvement. ERO found there are different ways that whÄnau provide their time, including attending whÄnau hui, supporting kaiako and kaiÄwhina to develop resources, and participating in kĹhanga reo trips. WhÄnau talked about their willingness to be active in their childâs learning. They were very clear about the needs and interests of their children, and how they support kaiako and kaiÄwhina to provide a responsive learning programme. They said that talking to the kaiako about their children and assisting with the development of the learning programme helped them to value their involvement. KaumÄtua, whÄnau, kaiako and kaiÄwhina openly discussed their expectations and commitment to participate and support their children at kĹhanga reo.
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ERO found that strategic planning was comprehensive and used by kĹhanga reo whÄnau to reflect their purposeful direction. This planning showed the vision and aspirations for their kĹhanga reo and alignment to Te Korowai, Te WhÄriki and Te Ara TĹŤÄpae. This enabled whÄnau to develop a number of key goals and included themes like te reo MÄori, succession planning, long-term sustainability and high-quality learning and wellbeing for children. The strategic plans were supported by implementation plans. Within the implementation plans, each strategic theme had defined goals and objectives. WhÄnau, kaumÄtua, kaiako and kaiÄwhina all played a significant role in documenting their plans to achieve the kĹhanga reo goals and aspirations. These plans demonstrated their unrelenting commitment to âte kaupapa o te kĹhanga reoâ through Te Korowai and respective TĹŤtĹhinga (charter).
ERO found that where strategic planning was underpinned by strong internal evaluation, it effectively influenced decisions whÄnau made about ongoing improvement. As a result, kĹhanga reo whÄnau had a sound understanding of their achievements and progress and were clear about their next steps.
The kĹhanga reo whÄnau stated that their internal evaluation processes fostered collective responsibility. WhÄnau shared these processes with ERO, which included development of specific and agreed evaluation questions, focused investigations, evidence gathering, deliberate discussions, sense-making and defining next steps. WhÄnau explained that once the questions are agreed, they carefully gather the right information from a wide range of sources to build a sound evidential base. While building this base, analysis of their findings is undertaken with decisions then made about what to look at next. This leads to the sharing and testing of observations, ideas and sense-making. Each part of the process challenges whÄnau to consider how well they are doing and what is needed to do better. Their internal evaluation and sense-making processes assisted whÄnau to make good decisions that lead to positive outcomes for their children. KĹhanga reo whÄnau said âit is a privilege to support kĹhanga reo, to be accountable and maintain high standards. Being involved has its benefits and we are all beneficiaries of the success of kĹhanga reo.â ERO noted that these processes also applied to the provision of regular reports to whÄnau on kĹhanga reo operations.
Learning programmes were effective, well organised and responsive. Kaiako understood the importance of gathering relevant assessment information, providing detailed programme planning and comprehensive programme evaluation to support improved practice. They were alert to childrenâs learning and development, so gathered a range of information to identify what children knew, what they could do and what they were interested in. This included regular observations of children taken at different times and in different settings, anecdotal notes about what learning progress and or preferences children displayed, annotated work samples with development comments, whÄnau sharing about what their children knew, and records of te reo MÄori development alongside photos. This information was shared with parents and used to inform responsive programme planning. Programme planning included a wide range of activities that focused on and in te ao MÄori. It also included whÄnau ideas, childrenâs prior knowledge and their interests.
ERO observed that programme evaluation helped kaiako to focus on improvement and draw on multiple sources of evidence. Kaiako regularly reflected on what they had done, modified and re-evaluated the learning programme activities and experiences. ERO found that the kĹhanga reo kaiako and kaiÄwhina met regularly to talk about the programme of learning, specifically what they did, how the children reacted, what activities were well received and those that were not successful. The kaiako and kaimahi said that the time spent together to discuss what was happening for the children at kĹhanga provided them with deliberate focus on how they were supporting their cultural learning, play and development. They also acknowledged that they felt comfortable to openly share the things that worked and those that needed improvement. They talked about how reflecting on what they did at kĹhanga reo helped them to make connections to the developments children were making. Once these reflections were considered to support programme improvement, the kaiako and kaimahi would set their individual improvement goals. They were highly committed and worked collaboratively to maintain high standards. WhÄnau said there was good communication amongst kaiako and kaiÄwhina and that they are able to input into the learning programme.
Kaiako made improvements so they could provide a responsive programme of learning. Childrenâs progress and learning was supported as kaiako reflected on what they do and the effectiveness of the daily programme.
ERO observed high levels of professionalism by the kaiako and kaiÄwhina. They also made significant contributions to the professional development programmes of other kĹhanga reo where they shared their good practice about the learning programme, their planning, evaluation and assessment. The professional knowledge of kaiako, and supportive leadership, contributes to the overall success of te kĹhanga reo. Kaiako were also regularly able to access Te KĹhanga Reo National Trust training programmes and regularly attend purapura hui and wÄnanga.
ERO acknowledges that whÄnau, kaiako and kaiÄwhina modelled an unwavering commitment to their kĹhanga reo. They participated in various committees taking responsibility for monitoring and reporting back to the whÄnau on all aspects of kĹhanga reo operations. WhÄnau shared their views and contributed to the development of the kĹhanga reo. Kaiako depend on whÄnau for extra support during the course of a day and during their outings. WhÄnau recognised the positive demeanour of kaiako and understood that they play a vital role in the education and care of their children each day. WhÄnau are included in the kĹhanga reo and this successful partnership leads to relaxed, content children. They say, âit is a privilege to support our kĹhanga reo to be accountable and to maintain high standards. We are involved in our childrenâs education and we can have a sayâ.
From their commitment to te reo MÄori and the MÄori medium education pathway, kĹhanga reo whÄnau talked about how they have supported the establishment of local kura. In the sample of kĹhanga reo in this evaluation, whÄnau have committed to their childrenâs enrolment in a learning journey from kĹhanga reo to kura and onto wharekura.
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EROâs overarching evaluative questions provide the focus for these findings. The answers are evidenced and reported through the strands of Te WhÄriki, highlighting the exemplary learner outcomes, and the positive influences of whÄnau.
âHow well are children nurtured to have a strong sense of belonging, be happy and respectful, confident and communicative and curious learners?â
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EROâs findings showed that MÄori traditions, beliefs, values and practices influenced and supported the learning, development and wellbeing of children. KaumÄtua shared their knowledge about ngÄ atua MÄori with the kĹhanga reo whÄnau. WhÄnau and kaiako talked about how they used their collective knowledge of ngÄ atua MÄori to inform their planning, learning programme and practice. They said this influenced the teaching content delivered at different times, and contributed to what they value as mÄtauranga MÄori. ERO observed a number of examples of this, including karakia to prepare and settle children for the start of their learning, before they eat, before they rest and before they leave kĹhanga reo at the end of the day or to go on an excursion. WhÄnau also talked about the importance of caring interactions and loving relationships. These influence the range of learner outcomes identified as a part of Mana Atua.
Learning about whakapapa and the natural physical and spiritual elements helped kĹhanga reo children to understand their connections and develop personal pride, self-esteem and self-worth. KĹhanga reo whÄnau stated that they believed their children learned to be resilient and confident as a result of this way of learning. ERO evaluations showed that there are a number of factors that contributed to this success. When whÄnau provided information about their hapĹŤÂ and iwi, their tipuna, the local area, and key landmarks, this was integrated and developed into a carefully designed programme of learning. Kaiako and kaiÄwhina were then well equipped to create authentic learning experiences that linked to ngÄ atua MÄori. Kaiako introduced specific vocabulary and language patterns so that children became familiar with new words, understood how they were used and what they meant. They supported children to share what they learned and how they felt.
KaumÄtua were observed sharing stories about whakapapa and the local area. They talked to ERO about the importance of being around their children and mokopuna, as they helped them to understand their identity and connections to the past and present. As a part of learning about cultural and spiritual connections, children also discovered how to care for and respect other people and things. KaiÄwhina supported children as they learned about ngÄ atua MÄori and how this influenced them with the things they chose to do. Older children talked confidently about themselves, their family and their identity. They were also observed caring for each other. Children show that they value who they are and understand how they connect.
A deliberate focus on MÄori beliefs and values underpins the provision of a warm and nurturing environment. The kĹhanga reo philosophy encourages whÄnau to live healthy lives based on MÄori values and practices. WhÄnau, kaiako, and kaiÄwhina clearly defined the importance of their holistic view, recognising that spiritual, physical, emotional, and intellectual wellbeing are essential to guide the learning and development of their children. This emphasis gave focus to kaiako and kaiÄwhina as they planned their learning programmes guided by ngÄ ahuatanga, MÄori beliefs and values. Kaiako were observed providing different learning experiences so children could express themselves. They praised children and encouraged them to participate and enjoy learning with their peers and in groups. WhÄnau described children as taonga. They said that they learned alongside the children and showed them love and affection at the same time. This highlighted the deliberate connections whÄnau had with children and their learning. Children show that they are calm, happy and positive towards others.
There are high expectations, for the provision of supportive and loving learning spaces. WhÄnau know the significance of providing an environment that is inviting to all children. Kaiako talked about the importance of creating opportunities for children to practise traditions and tikanga as they learned about themselves and others. These learning experiences included inside and outside play, so children learned how to interact with each other and the environment. Kaiako talked about how te reo MÄori, te ao MÄori, tikanga MÄori and mÄtauranga MÄori are embedded in all they do, with and for children. Kaiako planned kaupapa and themes that influenced the learning programme, such as learning about the seasons and what that means. Their plans were focused on supporting the different learning needs of children. They provided specific activities and one-on-one support as required. All areas of the kĹhanga reo were attractive, comfortable, clean and tidy. WhÄnau showed pride in their kĹhanga reo, the physical environment and what they provided to and for their children and others. Children talk about how they feel safe, comfortable and happy.
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EROâs findings showed that where children learned about traditions, protocols, their marae and connections to the land, they developed a strong sense of belonging. KĹhanga reo whÄnau actively contributed their knowledge to the learning programme so children learned about, and confidently expressed, who they are. ERO observed programmes that reflected Mana Whenua, and provided varied and interesting cultural learning experiences for children. As a consequence, ERO found that children are supported to learn about Mana Whenua and their roles.
The local environment, the land, whÄnau, hapĹŤÂ and iwi define and influence the variety and depth of childrenâs learning experiences. In the sample study group, ERO found that kaumÄtua and whÄnau shared their knowledge about mana whenua and worked with kaiako and kaiÄwhina to show children its importance and value. KaumÄtua described the area around the kĹhanga reo and told stories about the whenua. This information was used to help create a range of relevant learning experiences. WhÄnau talked about their desire to build te reo MÄori for and with their children to one day become productive members of the marae. Kaiako know the children, their whÄnau, background, local hapĹŤÂ and iwi. The learning programme plans showed that for each kaupapa, te reo and tikanga MÄori were used to increase understanding about ancestral places and stories. Kaiako and kaiÄwhina taught tikanga, karakia and mĹteatea and supported children to learn these and grow their understanding about their use and meaning. The older children were observed playing key roles during pĹwhiri and knew when to harirĹŤ, hongi and use mĹteatea. Children talk confidently about the land, rivers, mountains, hapĹŤÂ and iwi.
Familiarity with the environment, through learning and play, creates links and stimulates enthusiasm for children to learn. The natural and physical environments provided positive learning spaces. KaumÄtua talked about the role of kaitiaki and how tikanga and kawa influenced how to look after the environment. Children were encouraged to practise the tikanga and kawa they learned as they moved through the kĹhanga reo. WhÄnau and kaiako established and followed routines and practices to support safe learning and play for children. Kaiako took every opportunity to use the kĹhanga reo environment so children were familiar and comfortable as they made confident decisions about their learning and play. Children talked about all the different learning areas and could show they understood their space and how to care for it. KaiÄwhina included babies and carefully supported them to develop a love of exploration safely. WhÄnau said they appreciated that their children learned about the importance and value placed on the environment. Children were observed caring for others and showing respect for their natural and physical environments. ERO also observed the older children looking after their kĹhanga reo surroundings. Children confidently interact with the environment as they learn and play.
Positive relationships are encouraged as children learn about other environments, with other people in other communities. WhÄnau and kaiako provided learning and play experiences that included connecting with people in different environments. KaumÄtua modelled leadership, particularly when they supported the kĹhanga reo in their visits to local marae. They told stories about other people and places, and explained to children about whanaungatanga. Kaiako talked about the importance of creating opportunities for children to learn about differences and similarities. They planned marae experiences so children participated in pĹwhiri and learned about their connections to the area. Other trips around the community supported children to see beyond the kĹhanga reo. KaiÄwhina encouraged babies and children to interact with others during these visits. Kaiako supported all children to be leaders, and allowed them to take responsibility at different times using specific protocols, routines and activities. Children talk about when they meet other people and how they interact.
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EROâs findings showed that where children learned about who they are and their relationships with others, they are more likely to value and respect themselves and display a sense of belonging and purpose. These findings also showed that programmes of learning about Mana Tangata provided varied and interesting learning experiences for children. Additionally these findings recognised that the knowledge of the whÄnau is the knowledge of the kĹhanga reo.
Experiences and opportunities that value and respond to the identity, strengths and needs of individual children support a love of learning and play. Kaiako talked about the need to recognise, acknowledge and ensure each child knows who they are, to whom they belong to and from where they come. They provided an environment where children were encouraged to be themselves. ERO observed kaiako supporting older children as they shared their whakapapa with others, while younger children were supported to share stories about what they do with their whÄnau. KaiÄwhina and kaiako held and cared for babies during this time so they were a part of this learning. These planned opportunities showed the importance and value of each child, their participation and contribution. WhÄnau shared with kaiako the likes and dislikes of their children. This information was used to create learning choices that reflected each childâs needs and strengths. Children were observed moving between different activities. Some children were supported by kaiÄwhina to complete tasks. Children with additional learning needs were provided with opportunities to be successful. Various whÄnau talked about how kaiako and kaiÄwhina are patient with children with special needs. All adults were observed actively ensuring all children were included. Children show that they know who they are and enjoy learning and play.
A warm and nurturing learning environment underpinned by whanaungatanga creates a sense of belonging and purpose for children. KaumÄtua and whÄnau talked about the importance of their contributions and involvement in kĹhanga reo. They knew their presence during different times of the day provided opportunities for children to bond and learn with them. WhÄnau talked about how they happily contributed to the kĹhanga reo in different ways, including supporting kaiako with the learning programme. Kaiako were observed encouraging children to interact with each other and adults in positive ways. Adults were seen modelling the values of aroha, awhi and tautoko by being kind, supportive and loving. In turn, ERO noticed children showing similar displays of affection and kindness through their interactions and play with others. The children were praised and affirmed for their positive interactions. Kaiako and kaiÄwhina were observed supporting children to be thoughtful and curious as they learned to make friends and establish relationships.
The older children were seen showing care towards the babies as they readily included them in their play. These opportunities promoted meaningful connections and developed tuakana teina interconnectedness. Children are responsible and respectful as a part of the kĹhanga reo whÄnau.
A wide range of learning and play opportunities support the diverse physical, emotional and intellectual wellbeing of all children. The kĹhanga reo caters for children of all ages, abilities, needs and interests. WhÄnau talked about their commitment to supporting their children to be healthy and happy. They said their children âhave a yearning for learningâ. Kaiako developed learning programmes that included children eating healthy food, exercising daily, loving learning and being safe and happy. Kaiako and children were heard talking about healthy food while planting in the maara kai. This included older and younger children who showed their eagerness to play in the dirt, plant seeds and talk about what they were doing. Older children talked about how they eat some of the things they plant and how they sometimes helped harvest the kai. Some were seen preparing food, talking about and tasting fruit. ERO noticed that children were encouraged to play, run, walk, crawl and enjoy physical activity and outside games. Kaiako shared the importance of supporting children of all ages to develop their fine and gross motor skills. Older children were supported to be independent and encouraged to take responsibility for what they do. Kaiako talked about promoting purposeful learning and play. As children learned about who they are, they developed a greater appreciation of their place as tangata whenua. Children are growing confidence and responsibility for learning.
Strong relationships, and enduring commitment to immersion education influence decisions whÄnau make about their childâs education pathway. ERO found that kĹhanga reo whÄnau, kaumÄtua and kaiako were clear about what immersion in te reo MÄori meant to them, their hapĹŤ, and iwi. They were clear their aspirations to replicate a te reo MÄori, te ao MÄori, tikanga MÄori and mÄtauranga MÄori learning environment would support children to be successful beyond kĹhanga reo. Some whÄnau talked about their older children who moved from kĹhanga reo to the local kura and how easy it was because there was a sameness â one like the other. Many whÄnau said that the transition from kĹhanga reo is an important milestone for their children and families. WhÄnau and kaiako talked about the things that make the transition from kĹhanga reo to kura successful. They said where there are established, enduring and positive relationships between the kĹhanga reo and the kura, amongst the kĹhanga reo whÄnau, kaiako and the kura kaiako, then the transition is seamless. A valued sense of belonging, wellbeing, engagement in learning and learner identity, as a part of the learning culture, also contributed to the successful transition from kĹhanga reo to other immersion education options. ERO noted that the majority of kĹhanga reo in this sample study group were amongst the first kĹhanga reo to be established. They were set up by whÄnau who have retained their involvement since this time. The whÄnau talked about how they identified the need to establish a kura option for their children which they have done. WhÄnau also shared that many of them had been to kĹhanga reo as children and that the relationships they formed continued to the end of kura, and have become lifelong connections. Children grow with positive and supportive learning relationships.
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EROâs findings showed that children who use te reo MÄori at home and at kĹhanga reo are confident to communicate. Discussions with kaumÄtua, whÄnau, kaiako and kaiÄwhina highlighted how important it is to be totally committed to te reo MÄori. They were adamant that kĹhanga reo should foster high quality te reo MÄori teaching and learning. They also said that as they consistently speak and promote the use of quality, iwi specific reo, they are one step closer to achieving their aspirations. ERO found evidence of successful strategies used to promote language and learning.
Effective language acquisition strategies enhance language development. WhÄnau proudly shared with ERO that, âwe are investing in our childrenâs educational journey and use te reo MÄori at all times.â They talked about how they developed skills for communicating. They focused on providing strong language models, encouraging children to speak with clarity, explore language as they learn and discover its meaning. They prompted children to talk about what they were doing and why they were doing it. Kaiako had a range of strategies to promote expression, such as providing regular opportunities for children to perform waiata and kapa haka or dance on stage, play instruments and re-tell stories. Kaiako were observed giving instructions in different ways, asking open-ended questions to promote language use, and sharing information to motivate children. They continually introduced new learning and revisited earlier lessons. Kaiako planned daily routines and activities for children to listen, develop and use a range of non-verbal and verbal communication skills. Children were observed paying attention and responding in a variety of ways. Kaiako used language progressions to show the individual language levels of the children and used these to monitor childrenâs progress. Children understand and are able to communicate with others.
The spontaneous and purposeful use of te reo MÄori builds language capability. WhÄnau were clear that a positive learning environment promotes language learning and success. They talked about the value of risk taking in language learning. They actively supported each other as they learned new language in a safe language learning zone. Kaiako planned for a range of learning activities, experiences and resources that encouraged children to express themselves and learn with others. Waiata, pĹŤrÄkau and kori tinana reinforced childrenâs learning of language about te ao MÄori, te ao tĹŤturu and te ao whÄnui.
Kaiako were observed reading as a part of the programme at kĹhanga reo, creating a love of books for children. Children shared what they knew as they drew narrative pictures to tell stories, used symbols to write messages and read. Some older children used known language to compose and sing simple waiata. Most children extended their vocabulary and built their understanding of language as they sang waiata and hÄŤmene, recited karakia and mihi. Younger children and babies mimicked, babbled and used gestures in their interactions with kaiako to show they understood and were learning as a part of their natural language development. The older children were observed using language in role play situations where they showed their enjoyment to instruct and organise each other, their whÄnau and kaiako. Kaiako used a range of different strategies to encourage children to explore language, self-correct and be expressive. They also encouraged children to ask questions using simple language structures. Children were observed talking with increased confidence and accuracy. Children show that they are comfortable and confident as they expand their use of te reo MÄori.
Unwavering whÄnau commitment to te reo MÄori in homes, at kĹhanga reo, kura and in communities supports the intergenerational communication of te reo MÄori. Our evaluations provided opportunity for kaumÄtua to tell us about growing the language of their hapĹŤÂ and iwi. These were their aspirations and expectations for te reo MÄori and reflected in their shared vision, strategic planning, policies and processes. WhÄnau and kaiako took time to support language development within the local community. This encouraged families to learn alongside their children. Young mothers and fathers returned to kĹhanga reo and were actively involved to help their children learn the language. Some of these parents have become kaiako while other whÄnau members are grandparents still supporting the kĹhanga reo kaupapa. Iwi, hapĹŤÂ and whÄnau including kaumÄtua and kaiako are committed and share a deep passion for kĹhanga reo and te reo MÄori. WhÄnau are highly committed to the survival and revitalisation of the MÄori culture and language. Children are confident to speak te reo MÄori, to take risks and share their thoughts.
Focused, seamless transition from kĹhanga reo into immersion education strengthens the te reo MÄori learning pathway. KaumÄtua, whÄnau and kaiako talked openly about how much they depend on and value education provided in te reo MÄori. They discussed the ideal shared learning journey for children in kĹhanga reo and spoke about the importance of preparing for continued immersion education. Using the direction from kaumÄtua and whÄnau, kaiako developed a specific programme so all children would have high levels of te reo MÄori. This is intended to support the smooth transition into other MÄori immersion settings. Children graduate from kĹhanga reo with confidence and joy.
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EROâs findings showed that children enjoyed success as they played and learned in the natural and physical environments. ERO also found that learning opportunities outside of kĹhanga reo extended childrenâs knowledge of te ao MÄori and mÄtauranga MÄori. Children are encouraged to explore and learn in different settings.
High quality learning experiences promote exploration of te ao MÄori and the wider world. KaumÄtua, whÄnau and kaiako planned excursions to expand childrenâs experiences and enhance their view of the world. Learning at kĹhanga reo is linked to childrenâs interests at home. Children are encouraged to be confident users of digital cameras, computers and iPads, particularly where these devices support their learning. Kaiako and whÄnau provided high quality resources and interesting learning experiences. Activities were organised to stimulate, challenge and extend children. New vocabulary and sentence structures were introduced as children learned more about other places. Children are confident to explore the environment independently.
A stimulating learning programme provides motivation and challenge. WhÄnau and kaiako encouraged risk taking and provided opportunities for exploration. There was a range of experiences that included either adult-led activities or independent choice for children to experiment with different things. Routines and transitions flowed smoothly and were well understood by children. Kaiako skilfully supported children so they learned at their own pace and played uninterrupted for long periods of time. They were encouraged to follow their interests and learn alongside their peers. They showed that they enjoyed playing, experimenting and challenging themselves. Children are developing as curious learners.
A well designed, attractive, spacious, and well- resourced environment supports learning. Kaiako provided outside play opportunities that supported children to combine imaginary play with physical challenges. KaiÄwhina supported children to play in these areas when they wanted to revisit the experiences they had enjoyed. Kaiako and kaiÄwhina created resources that catered for various ages and abilities of children. They provided opportunities for older children to create, use their physical skills, try different technologies and develop their numeracy and literacy skills. WhÄnau supported their children to go on outings into the wider community where they learned about te ao MÄori. Children are eager learners, who enjoy making new discoveries and experimenting.
âHow well do whÄnau positively influence kĹhanga reo operations?â
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EROâs findings showed that whÄnau commitment is a key contributor to successful outcomes. WhÄnau defined their commitment as learning the language, building their knowledge of the kĹhanga reo philosophy, defining what mÄtauranga MÄori looks like in their kĹhanga reo, and choosing to follow MÄori medium education. They understood that providing support to the kĹhanga reo requires giving of their time. Previously time translated into whÄnau presence, active participation and full whÄnau involvement. ERO found there are different ways that whÄnau provide their time, including attending whÄnau hui, supporting kaiako and kaiÄwhina to develop resources, and participating in kĹhanga reo trips. WhÄnau talked about their willingness to be active in their childâs learning. They were very clear about the needs and interests of their children, and how they support kaiako and kaiÄwhina to provide a responsive learning programme. They said that talking to the kaiako about their children and assisting with the development of the learning programme helped them to value their involvement. KaumÄtua, whÄnau, kaiako and kaiÄwhina openly discussed their expectations and commitment to participate and support their children at kĹhanga reo.
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ERO found that strategic planning was comprehensive and used by kĹhanga reo whÄnau to reflect their purposeful direction. This planning showed the vision and aspirations for their kĹhanga reo and alignment to Te Korowai, Te WhÄriki and Te Ara TĹŤÄpae. This enabled whÄnau to develop a number of key goals and included themes like te reo MÄori, succession planning, long-term sustainability and high-quality learning and wellbeing for children. The strategic plans were supported by implementation plans. Within the implementation plans, each strategic theme had defined goals and objectives. WhÄnau, kaumÄtua, kaiako and kaiÄwhina all played a significant role in documenting their plans to achieve the kĹhanga reo goals and aspirations. These plans demonstrated their unrelenting commitment to âte kaupapa o te kĹhanga reoâ through Te Korowai and respective TĹŤtĹhinga (charter).
ERO found that where strategic planning was underpinned by strong internal evaluation, it effectively influenced decisions whÄnau made about ongoing improvement. As a result, kĹhanga reo whÄnau had a sound understanding of their achievements and progress and were clear about their next steps.
The kĹhanga reo whÄnau stated that their internal evaluation processes fostered collective responsibility. WhÄnau shared these processes with ERO, which included development of specific and agreed evaluation questions, focused investigations, evidence gathering, deliberate discussions, sense-making and defining next steps. WhÄnau explained that once the questions are agreed, they carefully gather the right information from a wide range of sources to build a sound evidential base. While building this base, analysis of their findings is undertaken with decisions then made about what to look at next. This leads to the sharing and testing of observations, ideas and sense-making. Each part of the process challenges whÄnau to consider how well they are doing and what is needed to do better. Their internal evaluation and sense-making processes assisted whÄnau to make good decisions that lead to positive outcomes for their children. KĹhanga reo whÄnau said âit is a privilege to support kĹhanga reo, to be accountable and maintain high standards. Being involved has its benefits and we are all beneficiaries of the success of kĹhanga reo.â ERO noted that these processes also applied to the provision of regular reports to whÄnau on kĹhanga reo operations.
Learning programmes were effective, well organised and responsive. Kaiako understood the importance of gathering relevant assessment information, providing detailed programme planning and comprehensive programme evaluation to support improved practice. They were alert to childrenâs learning and development, so gathered a range of information to identify what children knew, what they could do and what they were interested in. This included regular observations of children taken at different times and in different settings, anecdotal notes about what learning progress and or preferences children displayed, annotated work samples with development comments, whÄnau sharing about what their children knew, and records of te reo MÄori development alongside photos. This information was shared with parents and used to inform responsive programme planning. Programme planning included a wide range of activities that focused on and in te ao MÄori. It also included whÄnau ideas, childrenâs prior knowledge and their interests.
ERO observed that programme evaluation helped kaiako to focus on improvement and draw on multiple sources of evidence. Kaiako regularly reflected on what they had done, modified and re-evaluated the learning programme activities and experiences. ERO found that the kĹhanga reo kaiako and kaiÄwhina met regularly to talk about the programme of learning, specifically what they did, how the children reacted, what activities were well received and those that were not successful. The kaiako and kaimahi said that the time spent together to discuss what was happening for the children at kĹhanga provided them with deliberate focus on how they were supporting their cultural learning, play and development. They also acknowledged that they felt comfortable to openly share the things that worked and those that needed improvement. They talked about how reflecting on what they did at kĹhanga reo helped them to make connections to the developments children were making. Once these reflections were considered to support programme improvement, the kaiako and kaimahi would set their individual improvement goals. They were highly committed and worked collaboratively to maintain high standards. WhÄnau said there was good communication amongst kaiako and kaiÄwhina and that they are able to input into the learning programme.
Kaiako made improvements so they could provide a responsive programme of learning. Childrenâs progress and learning was supported as kaiako reflected on what they do and the effectiveness of the daily programme.
ERO observed high levels of professionalism by the kaiako and kaiÄwhina. They also made significant contributions to the professional development programmes of other kĹhanga reo where they shared their good practice about the learning programme, their planning, evaluation and assessment. The professional knowledge of kaiako, and supportive leadership, contributes to the overall success of te kĹhanga reo. Kaiako were also regularly able to access Te KĹhanga Reo National Trust training programmes and regularly attend purapura hui and wÄnanga.
ERO acknowledges that whÄnau, kaiako and kaiÄwhina modelled an unwavering commitment to their kĹhanga reo. They participated in various committees taking responsibility for monitoring and reporting back to the whÄnau on all aspects of kĹhanga reo operations. WhÄnau shared their views and contributed to the development of the kĹhanga reo. Kaiako depend on whÄnau for extra support during the course of a day and during their outings. WhÄnau recognised the positive demeanour of kaiako and understood that they play a vital role in the education and care of their children each day. WhÄnau are included in the kĹhanga reo and this successful partnership leads to relaxed, content children. They say, âit is a privilege to support our kĹhanga reo to be accountable and to maintain high standards. We are involved in our childrenâs education and we can have a sayâ.
From their commitment to te reo MÄori and the MÄori medium education pathway, kĹhanga reo whÄnau talked about how they have supported the establishment of local kura. In the sample of kĹhanga reo in this evaluation, whÄnau have committed to their childrenâs enrolment in a learning journey from kĹhanga reo to kura and onto wharekura.
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Ko te tamaiti te pĹŤtake o te kaupapa â where the child is the focus in kĹhanga reo, the likelihood of producing quality learning outcomes is high.
The learning journey of children in this sample group of kĹhanga reo is compelling. It underlines the importance of a learning environment that enriches childrenâs emotional, physical, intellectual and spiritual wellbeing, as the foundation for the strong start they need to be successful lifelong learners. NgÄ Taumata Whakahirahira and Te WhÄriki a Te KĹhanga Reo are fundamental for structuring and designing the kĹhanga reo learning programme. The content is informed and transferred by whÄnau, kaumÄtua, kaiako and kaiÄwhina through the critical and complementary roles each plays. These roles within and across all kĹhanga reo are similar in nature, however, the content, protocols and practices are unique to their context. This uniqueness emerged as the point of difference of each kĹhanga reo and is captured and reflected in their vision, aspirations, protocols, practices and stories. The teaching and learning of the content, influenced by their uniqueness, were identified as conditions for a high-quality learning environment where children receive mÄtauranga MÄori, observe and practise tikanga MÄori and speak te reo MÄori so they function effectively in te ao MÄori.
ERO identified that where the learning environment, learning programme, key actors (whÄnau, kaumÄtua, kaiako and kaiÄwhina) and learning content are tailored, present and applied, successful outcomes for children will occur.
Ko te tamaiti te pĹŤtake o te kaupapa â where the child is the focus in kĹhanga reo, the likelihood of producing quality learning outcomes is high.
The learning journey of children in this sample group of kĹhanga reo is compelling. It underlines the importance of a learning environment that enriches childrenâs emotional, physical, intellectual and spiritual wellbeing, as the foundation for the strong start they need to be successful lifelong learners. NgÄ Taumata Whakahirahira and Te WhÄriki a Te KĹhanga Reo are fundamental for structuring and designing the kĹhanga reo learning programme. The content is informed and transferred by whÄnau, kaumÄtua, kaiako and kaiÄwhina through the critical and complementary roles each plays. These roles within and across all kĹhanga reo are similar in nature, however, the content, protocols and practices are unique to their context. This uniqueness emerged as the point of difference of each kĹhanga reo and is captured and reflected in their vision, aspirations, protocols, practices and stories. The teaching and learning of the content, influenced by their uniqueness, were identified as conditions for a high-quality learning environment where children receive mÄtauranga MÄori, observe and practise tikanga MÄori and speak te reo MÄori so they function effectively in te ao MÄori.
ERO identified that where the learning environment, learning programme, key actors (whÄnau, kaumÄtua, kaiako and kaiÄwhina) and learning content are tailored, present and applied, successful outcomes for children will occur.
TÄnÄ rÄ koutou katoa, e ngÄ whÄnau o te motu. Ko koutou te tÄhuhu o tĹ tÄtau whare kĹrero. Kei te tĹŤ tonu te whare kĹhanga reo i a koutou mauri ora e hiki tonu ana i te manawa o te whare. Kua pihi kau ake te whakaaro pai, e hauhake tonu iho i a koutou e noho tĹŤara i roto i ngÄ whare ako o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo. Ko te taura kei roto tonu i o tÄtau kapu ringa, hei kĹwhiringa mÄ tÄtau kia tĹŤtuki i ngÄ tĹŤmanako a Ĺ tÄtau tÄŤpuna.
E te whÄnau kua kite Ä karu, kua rongo Ä tÄringa i te mÄhanatanga o te noho tahitanga o ngÄ kaimahi, me ngÄ whÄnau. Kei te poipoi tonu koutou i Ä tÄtau mokopuna. E kÄŤ ana, ko Ä tÄtau mokopuna te pou tokomanawa o tĹ tÄtau whare. Kei te hotuhotu tonu, kei te kapakapa tonu te manawa o te kaupapa. NÄ reira kia ora ra ki a koutou.
He mihi nui ki ngÄ kaiako, ki ngÄ kaiÄwhina i titi kaha ai ngÄ tikanga ki ngÄ pĹŤ korero o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo huri noa te motu. NÄ koutou ngÄ tikanga i tauira atu i te reka o te reo MÄori, e kĹrero tonu ana, e tipu tonu ana i roto i ngÄ kĹrero tuku iho mai i ngÄ whare pÄ o ngÄ tÄŤpuna. NÄ koutou ngÄ taunaki i whakakao. E kÄŤ ai mÄ Te WhÄriki a Te KĹhanga reo e whakatĹ te kaha ki roto i te mokopuna ki te ako, kia pakari ai tana tipu. Ko te taumata whakahirahira tÄrÄ e whakamana i te mÄhere ako, i te mÄtai mokopuna, i te pĹŤmaharatanga e tĹŤhÄhÄ ai te mana Ähua ake o tÄnÄ mokopuna, o tÄnÄ mokopuna, huri noa te motu. Kua tau.
E pÄoho te kupu mihi whakamutunga ki ngÄ kaumÄtua, e kÄŤ ana ko te hÄ o ngÄ tÄŤpuna e pupuri tonu ana i te tapu o te pĹ. I kimi ai ngÄ mÄtauranga i te pou tĹŤarongo o tĹ tÄtau whare. Ko te hÄ o te tipuna e tÄtaki ana ki waho kia kite ai e te ao. Änei te huarahi hei whai mÄ ngÄ uri whakatipu. NÄ reira e whakaaweawe ai ngÄ taonga tuku iho e ngÄ uri whakatipu. Koia nei ngÄ kĹwhiringa kĹrero kua tĹpĹŤ ki kĹnei, hei whakarewa ai o koutou tĹŤmanako.
NÄ reira ko tÄnei ripoata e whakakÄkahĹŤtia ana te korowai ki te kÄhu o te tika, ki te kÄhu o te pono, ki te kÄhu o te rÄngimarie. Hei te wÄ ka whÄŤtikina mai te tĹŤtohinga o te kĹhanga reo ki tĹnÄ taumata, he korero ÄwhinÄ tÄnei i a tÄtau whÄnau kia eke ki ngÄ tau e whÄ o te arotake. Ruia taitea, kia tĹŤ ko taikÄkÄ anake.
TÄnÄ koutou, tÄnÄ koutou kia ora rÄ tÄtau katoa
TÄnÄ rÄ koutou katoa, e ngÄ whÄnau o te motu. Ko koutou te tÄhuhu o tĹ tÄtau whare kĹrero. Kei te tĹŤ tonu te whare kĹhanga reo i a koutou mauri ora e hiki tonu ana i te manawa o te whare. Kua pihi kau ake te whakaaro pai, e hauhake tonu iho i a koutou e noho tĹŤara i roto i ngÄ whare ako o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo. Ko te taura kei roto tonu i o tÄtau kapu ringa, hei kĹwhiringa mÄ tÄtau kia tĹŤtuki i ngÄ tĹŤmanako a Ĺ tÄtau tÄŤpuna.
E te whÄnau kua kite Ä karu, kua rongo Ä tÄringa i te mÄhanatanga o te noho tahitanga o ngÄ kaimahi, me ngÄ whÄnau. Kei te poipoi tonu koutou i Ä tÄtau mokopuna. E kÄŤ ana, ko Ä tÄtau mokopuna te pou tokomanawa o tĹ tÄtau whare. Kei te hotuhotu tonu, kei te kapakapa tonu te manawa o te kaupapa. NÄ reira kia ora ra ki a koutou.
He mihi nui ki ngÄ kaiako, ki ngÄ kaiÄwhina i titi kaha ai ngÄ tikanga ki ngÄ pĹŤ korero o tÄnÄ kĹhanga reo, o tÄnÄ kĹhanga reo huri noa te motu. NÄ koutou ngÄ tikanga i tauira atu i te reka o te reo MÄori, e kĹrero tonu ana, e tipu tonu ana i roto i ngÄ kĹrero tuku iho mai i ngÄ whare pÄ o ngÄ tÄŤpuna. NÄ koutou ngÄ taunaki i whakakao. E kÄŤ ai mÄ Te WhÄriki a Te KĹhanga reo e whakatĹ te kaha ki roto i te mokopuna ki te ako, kia pakari ai tana tipu. Ko te taumata whakahirahira tÄrÄ e whakamana i te mÄhere ako, i te mÄtai mokopuna, i te pĹŤmaharatanga e tĹŤhÄhÄ ai te mana Ähua ake o tÄnÄ mokopuna, o tÄnÄ mokopuna, huri noa te motu. Kua tau.
E pÄoho te kupu mihi whakamutunga ki ngÄ kaumÄtua, e kÄŤ ana ko te hÄ o ngÄ tÄŤpuna e pupuri tonu ana i te tapu o te pĹ. I kimi ai ngÄ mÄtauranga i te pou tĹŤarongo o tĹ tÄtau whare. Ko te hÄ o te tipuna e tÄtaki ana ki waho kia kite ai e te ao. Änei te huarahi hei whai mÄ ngÄ uri whakatipu. NÄ reira e whakaaweawe ai ngÄ taonga tuku iho e ngÄ uri whakatipu. Koia nei ngÄ kĹwhiringa kĹrero kua tĹpĹŤ ki kĹnei, hei whakarewa ai o koutou tĹŤmanako.
NÄ reira ko tÄnei ripoata e whakakÄkahĹŤtia ana te korowai ki te kÄhu o te tika, ki te kÄhu o te pono, ki te kÄhu o te rÄngimarie. Hei te wÄ ka whÄŤtikina mai te tĹŤtohinga o te kĹhanga reo ki tĹnÄ taumata, he korero ÄwhinÄ tÄnei i a tÄtau whÄnau kia eke ki ngÄ tau e whÄ o te arotake. Ruia taitea, kia tĹŤ ko taikÄkÄ anake.
TÄnÄ koutou, tÄnÄ koutou kia ora rÄ tÄtau katoa
Best, E. (2005). Te Whare KĹhanga and its lore: comprising data pertaining to procreation, baptism and infant betrothal. Wellington: Te Papa Press. First published 1929
Edwards, M. (2003). Mihipeka: Early Years POD. Penguin (NZ). First published 1990.
Education Review Office, (2006). Evaluation Indicators for Education Reviews in KĹhanga Reo. Wellington: Education Review Office. First published 2005.
Hemara, W. (2000). MÄori Pedagogies: A view from the literature. New Zealand Council for Research Press.
KÄretu, T. (2008). MÄori language rights in New Zealand. New Zealand Council for Research Press.
Ministry of Education, (2017). Te WhÄriki a Te KĹhanga Reo. Ministry of Education, New Zealand Te TÄhuhu o te MÄtauranga.
Royal-Tangaere, A.R. (2012). Te Hokinga ki te ĹŞkaipĹ: a socio-cultural construction of MÄori language development: KĹhanga reo and home. University of Auckland.
Te KĹhanga Reo National Trust, (2008). Te Ara TĹŤÄpae: Strategic Plan 2008 â 2033. Te KĹhanga Reo National Trust.
Best, E. (2005). Te Whare KĹhanga and its lore: comprising data pertaining to procreation, baptism and infant betrothal. Wellington: Te Papa Press. First published 1929
Edwards, M. (2003). Mihipeka: Early Years POD. Penguin (NZ). First published 1990.
Education Review Office, (2006). Evaluation Indicators for Education Reviews in KĹhanga Reo. Wellington: Education Review Office. First published 2005.
Hemara, W. (2000). MÄori Pedagogies: A view from the literature. New Zealand Council for Research Press.
KÄretu, T. (2008). MÄori language rights in New Zealand. New Zealand Council for Research Press.
Ministry of Education, (2017). Te WhÄriki a Te KĹhanga Reo. Ministry of Education, New Zealand Te TÄhuhu o te MÄtauranga.
Royal-Tangaere, A.R. (2012). Te Hokinga ki te ĹŞkaipĹ: a socio-cultural construction of MÄori language development: KĹhanga reo and home. University of Auckland.
Te KĹhanga Reo National Trust, (2008). Te Ara TĹŤÄpae: Strategic Plan 2008 â 2033. Te KĹhanga Reo National Trust.
MÄori |
English |
---|---|
AotĹŤroa |
light of day, nature |
Aroha |
compassion, empathy, love |
Atua |
gods, spiritual deities |
Awhi |
embrace |
HapĹŤ |
sub tribe |
Hariru |
shake hands |
Hongi |
press noses |
Hui |
meeting |
Iwi |
tribe |
Kaiako |
teacher |
KaiÄwhina |
support staff |
Karakia |
to pray, prayer |
Kawa |
protocol |
KaumÄtua |
older or elderly generation |
Kaupapa |
philosophy, purpose |
Kia rere te reo |
let the language flow |
KĹhanga reo whÄnau |
includes kaiako, kaiÄwhina and whÄnau |
Korahi |
dimensions |
Kori tinana |
exercise |
Kura |
school |
Maiohatanga |
disposition, respect |
Mana |
strength, influence, authority |
Manaakitanga |
care, kindness, hospitality |
Manawanui |
courage, determination |
Marae |
meeting place |
MĹteatea |
chant |
PÄkiki |
curious, inquisitive |
Pou |
marker, stake, sign |
Powhiri |
welcome |
PĹŤrÄkau |
myths, legends |
Purapura |
group or cluster of kĹhanga reo in close proximity |
Tamariki |
children |
Tautoko |
support |
Te ao MÄori |
the MÄori world |
Te ao tĹŤturu |
original world |
Te ao whÄnui |
wider world |
teina |
Younger brother (of a male), younger sisters (of a female), Cousins (of same gender) of a junior line |
Te Korowai |
Te KĹhanga Reo National Trust guidelines, cloak |
Te reo MÄori |
the MÄori  language |
Tikanga MÄori |
MÄori practice |
Tuakana |
Elder brother (of a male), elder sister (of female), cousins (of same gender from more senior line) |
TĹŤrangawaewae |
Place where one belongs and feels strong a connection |
TĹŤtohinga |
charter |
WÄnanga |
forum, conference, seminar |
Whakapapa |
genealogy |
WhÄnau |
related through lineage â immediate or extended relatives |
Whanaungatanga |
Relationships |
Whare |
house, large space, dwelling |
MÄori |
English |
---|---|
AotĹŤroa |
light of day, nature |
Aroha |
compassion, empathy, love |
Atua |
gods, spiritual deities |
Awhi |
embrace |
HapĹŤ |
sub tribe |
Hariru |
shake hands |
Hongi |
press noses |
Hui |
meeting |
Iwi |
tribe |
Kaiako |
teacher |
KaiÄwhina |
support staff |
Karakia |
to pray, prayer |
Kawa |
protocol |
KaumÄtua |
older or elderly generation |
Kaupapa |
philosophy, purpose |
Kia rere te reo |
let the language flow |
KĹhanga reo whÄnau |
includes kaiako, kaiÄwhina and whÄnau |
Korahi |
dimensions |
Kori tinana |
exercise |
Kura |
school |
Maiohatanga |
disposition, respect |
Mana |
strength, influence, authority |
Manaakitanga |
care, kindness, hospitality |
Manawanui |
courage, determination |
Marae |
meeting place |
MĹteatea |
chant |
PÄkiki |
curious, inquisitive |
Pou |
marker, stake, sign |
Powhiri |
welcome |
PĹŤrÄkau |
myths, legends |
Purapura |
group or cluster of kĹhanga reo in close proximity |
Tamariki |
children |
Tautoko |
support |
Te ao MÄori |
the MÄori world |
Te ao tĹŤturu |
original world |
Te ao whÄnui |
wider world |
teina |
Younger brother (of a male), younger sisters (of a female), Cousins (of same gender) of a junior line |
Te Korowai |
Te KĹhanga Reo National Trust guidelines, cloak |
Te reo MÄori |
the MÄori  language |
Tikanga MÄori |
MÄori practice |
Tuakana |
Elder brother (of a male), elder sister (of female), cousins (of same gender from more senior line) |
TĹŤrangawaewae |
Place where one belongs and feels strong a connection |
TĹŤtohinga |
charter |
WÄnanga |
forum, conference, seminar |
Whakapapa |
genealogy |
WhÄnau |
related through lineage â immediate or extended relatives |
Whanaungatanga |
Relationships |
Whare |
house, large space, dwelling |
KĹhanga Reo |
Location |
---|---|
Te KĹhanga Reo o Te Wiri |
Auckland (Tamaki Makaurau) Â |
Te KĹhanga Reo ki Pukeroa Ĺruawhata |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Rongopai |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Rotokawa |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Matawera (Te KKM o RuamatÄ) Â |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Mana Tamariki (TKKM o Mana Tamariki) |
Palmerston North (Aotea) Â |
Te KĹhanga Reo o Waitara |
Waitara (Aotea) Â |
Te KĹhanga Reo o te WÄnanga Whare TÄpere o Takitimu (Te KKM o te WÄnanga Whare TÄpere o Takitimu) Â Â |
Hastings (Kahungunu) Â |
Te KĹhanga Reo o Ao te Rangi |
Hastings (Kahungunu) |
Te KĹhanga Reo o TĹmairangi |
Gisborne (TairÄwhiti) Â |
Te KĹhanga Reo o NgÄ Mokopuna (Te KKM o NgÄ Mokopuna) Â |
Wellington (Ikaroa) Â |
KĹhanga Reo |
Location |
---|---|
Te KĹhanga Reo o Te Wiri |
Auckland (Tamaki Makaurau) Â |
Te KĹhanga Reo ki Pukeroa Ĺruawhata |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Rongopai |
Rotorua (Waiariki/TĹŤwharetoa) |
Te KĹhanga Reo o Rotokawa |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Matawera (Te KKM o RuamatÄ) Â |
Rotorua (Waiariki/TĹŤwharetoa) Â |
Te KĹhanga Reo o Mana Tamariki (TKKM o Mana Tamariki) |
Palmerston North (Aotea) Â |
Te KĹhanga Reo o Waitara |
Waitara (Aotea) Â |
Te KĹhanga Reo o te WÄnanga Whare TÄpere o Takitimu (Te KKM o te WÄnanga Whare TÄpere o Takitimu) Â Â |
Hastings (Kahungunu) Â |
Te KĹhanga Reo o Ao te Rangi |
Hastings (Kahungunu) |
Te KĹhanga Reo o TĹmairangi |
Gisborne (TairÄwhiti) Â |
Te KĹhanga Reo o NgÄ Mokopuna (Te KKM o NgÄ Mokopuna) Â |
Wellington (Ikaroa) Â |
 Education Review Office Evaluation Indicators for Education Reviews of KĹhanga reo.
² Education Review Office Evaluation Indicators for Education Reviews of KĹhanga reo.
Âł In Best E 1975 Te whare kĹhanga and its lore. (First published 1929): Wellington, Government Printer. KĹhanga was the name given to the special house where women gave birth to their babies.
â´Â Te WhÄriki a Te KĹhanga Reo, Te TÄhuhu o Te MÄtauranga, Ministry of Education â 2017
5 Evaluation Indicators for Education Reviews in KĹhanga Reo, Education Review Office â 2005 (revised 2006)
 Education Review Office Evaluation Indicators for Education Reviews of KĹhanga reo.
² Education Review Office Evaluation Indicators for Education Reviews of KĹhanga reo.
Âł In Best E 1975 Te whare kĹhanga and its lore. (First published 1929): Wellington, Government Printer. KĹhanga was the name given to the special house where women gave birth to their babies.
â´Â Te WhÄriki a Te KĹhanga Reo, Te TÄhuhu o Te MÄtauranga, Ministry of Education â 2017
5 Evaluation Indicators for Education Reviews in KĹhanga Reo, Education Review Office â 2005 (revised 2006)
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai (English)
Published 2017
Š Crown copyright
ISBN 978-0-478-43868-0
Except for the Education Review Officeâs logo used throughout this report, this copyright work is licensed under Creative Commons Attribution 3.0 New Zealand licence. In essence, you are free to copy, distribute and adapt the work, as long as you attribute the work to the Education Review Office and abide by the other licence terms. In your attribution, use the wording âEducation Review Officeâ, not the Education Review Office logo or the New Zealand Government logo.
Hauhaketia ngÄ taonga tuku iho kia puÄwai ai (English)
Published 2017
Š Crown copyright
ISBN 978-0-478-43868-0
Except for the Education Review Officeâs logo used throughout this report, this copyright work is licensed under Creative Commons Attribution 3.0 New Zealand licence. In essence, you are free to copy, distribute and adapt the work, as long as you attribute the work to the Education Review Office and abide by the other licence terms. In your attribution, use the wording âEducation Review Officeâ, not the Education Review Office logo or the New Zealand Government logo.