The role of kaiÄwhina in Kaupapa MÄori is often likened to that of a teacher aide. However, in kaupapa MÄori education the role of kaiÄwhina is considerably different from that of a teacher aidei.Â
This research was commissioned by The New Zealand Education Institute Te Riu Roa Â
(NZEI TRR), with support of The Ministry of Education (The Ministry). Together, NZEI TRR and The Ministry wanted to better understand the role of kaiÄwhina in kaupapa MÄori settings. Â
This Ringa Rehe report seeks to illuminate the experiences of kaiÄwhina in kaupapa MÄori education, and their impact on tamariki and the kura as a whole. Â
Teacher aides usually work closely with teachers and learners, and are supported by classroom teachers, learning support coordinators, special education needs coordinators, other leadership and teaching staff, and fellow teacher aides. Teacher aides work under the direction of school leadersii.Â
The majority of research on teacher aides and their work has been undertaken outside of Aotearoa, often with a focus on settings within the United Kingdomiii . Little, if any research examines the practices of kaiÄwhina or the impact this role has on tamariki in Kaupapa MÄori settings. Â
This report captures the voices, vision, and experiences of kaiÄwhina, tumuaki, whÄnau and tamariki, who are part of Kaupapa MÄori education settings, reflecting on kaiÄwhina practice, experiences, and impact.Â
While presenting new insights on kaiÄwhina practice, this research also builds on existing work Ringa Rehe presents a fuller picture of kaupapa MÄori education and the impacts this unique and diverse education approach has on tamariki, whÄnau, hapĹŤ and iwi. Â
Ringa Rehe provides purposeful and relevant insight into the work of kaiÄwhina in kaupapa MÄori education. The information within this research:Â Â
Te Pou Mataaho (ERO) collaborated with seven kura kaupapa MÄori from across Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura Ä-Iwi to gather evidence about what works best for kaiÄwhina, the education profession, tamariki and their whÄnau â in their own voices. Â
The collaboration that underpins this research mirrors the focus many kaiÄwhina have on connection, community, and joint effort. It is fitting that many hands have contributed to Ringa Rehe âhands of many talents and skillsâ interweaving the insights, voice, and vision of kaiÄwhina, tamariki, whÄnau, hapu, iwi, and education agencies. As a collective, we hope many more hands will continue to build upon this kaupapa to whaowhia te kete mÄtauranga (fill the basket of knowledge), enabling the best education outcomes for tamariki. Â
Â
The Education Review Office | Te Tari Arotake MÄtaurangaâs (ERO) role within this research is to highlight the unique settings in kaupapa MÄori education and the use of kaiÄwhina within them. This research intends to share the narratives and experiences of kaiÄwhina. Bringing their perspectives and experiences to the fore, will âpaint a pictureâ while providing base evidence, clarity, and knowledge about the role of kaiÄwhina, their contribution, and innovative practices. Of particular importance is the acknowledgement of their te reo MÄori, tikanga MÄori, mÄtauranga MÄori and kaupapa MÄori skills and strengths.Â
In Ringa Rehe we have aimed to create a resource for those involved in Kaupapa MÄori education, including learners, whÄnau, hapĹŤ and iwi. Education agencies and organisations, those who have an interest in MÄori education, and importantly kaiÄwhina themselves.Â
We strive to give effect to the Crownâs obligations under the articles in Te Tiriti o Waitangi. This research upholds agreements made with NgÄ Kura a Iwi o Aotearoa, and Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa (see page 41) and aligns to the vision of ERO. The ERO vision is grounded in our pursuit of equity and excellence for MÄori learners and our focus on successful outcomes that support MÄori identity, language, and culture. Ringa Rehe contributes to our body of evaluation and research designed to help share good practice, and levers for system improvement.Â
A focus on improvement is important for all parts of the education system â ERO included. Ringa Rehe and research like it helps build our understanding of, and capability to examine and highlight the diverse paradigms, pedagogy, and experiences within kaupapa MÄori education.Â
Â
Te Pou Mataaho (EROâs MÄori evaluation and research team) and Te Uepu Ä Motu (EROâs evaluation and review team) acknowledges the seven kura who provided unwavering support, guidance, and first-hand experiences during their participation in this research.Â
ERO sought individual insights relating to the role of kaiÄwhina from three kura affiliated to Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa, the peak body for the collective of Te Aho Matua Kura Kaupapa MÄori, and four kura from NgÄ Kura a Iwi o Aotearoa, the peak body for kura with special character designations as Kura-a-Iwi.
Â
The three Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa kura are committed to the philosophy of Te Aho Matua. The wÄhanga of Te Aho Matua frame the expectations for these kura. They are represented as:Â Â
Te Tino ĹŞaratanga o Te Aho Matua:Â
Â
The four NgÄ Kura a Iwi o Aotearoa kura are committed to fulfilling the aspirations of iwi. The overarching goal of NgÄ Kura Ä-Iwi kura is that uri are autonomous, confident, influential, and intelligent decision makers who contribute to society as lifelong learners.Â
The key outcomes for uri are:Â
This report shares insights, and case studies gathered from experiences across kaupapa MÄori learning environments. Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa have their respective philosophies and uniqueness, each is valued and contributes to the education of MÄori and has contributed to the success experienced by raukura and manu pÄŤrere. This research highlights the overarching themes that have emerged from across both paradigms, creating a clear picture of:Â
Â
Working Together looks at what good teacher aide practice and support looks like in English-medium settings. The report gives valuable insight into the experiences and skills of teacher aides in New Zealand. Working Together provides guidance on what schools can do to set teacher aides up for success and highlights key areas of teacher aide practice that make a difference for learners.Â
In Working Together, we found:Â Â
Â
Both, Ringa Rehe, hands of many talents and skills (2022) and Working Together: How Teacher Aides Can Have the Most Impact (2022), provide a wealth of knowledge pertaining to effective practices across education in Aotearoa. Read together, the reports show areas where kaiÄwhina and teacher aides share common approaches, concerns, and experiences. We also found this research highlights the differences, acknowledging the different paradigms while appreciating how both teacher aides and kaiÄwhina contribute to learning success for tamariki and their whÄnau.Â
Together, these research reports and their insights will benefit the education workforce and contribute to the outcomes and lives of all tamariki MÄori in English-Medium and kaupapa MÄori education.Â
The role of kaiÄwhina in Kaupapa MÄori is often likened to that of a teacher aide. However, in kaupapa MÄori education the role of kaiÄwhina is considerably different from that of a teacher aidei.Â
This research was commissioned by The New Zealand Education Institute Te Riu Roa Â
(NZEI TRR), with support of The Ministry of Education (The Ministry). Together, NZEI TRR and The Ministry wanted to better understand the role of kaiÄwhina in kaupapa MÄori settings. Â
This Ringa Rehe report seeks to illuminate the experiences of kaiÄwhina in kaupapa MÄori education, and their impact on tamariki and the kura as a whole. Â
Teacher aides usually work closely with teachers and learners, and are supported by classroom teachers, learning support coordinators, special education needs coordinators, other leadership and teaching staff, and fellow teacher aides. Teacher aides work under the direction of school leadersii.Â
The majority of research on teacher aides and their work has been undertaken outside of Aotearoa, often with a focus on settings within the United Kingdomiii . Little, if any research examines the practices of kaiÄwhina or the impact this role has on tamariki in Kaupapa MÄori settings. Â
This report captures the voices, vision, and experiences of kaiÄwhina, tumuaki, whÄnau and tamariki, who are part of Kaupapa MÄori education settings, reflecting on kaiÄwhina practice, experiences, and impact.Â
While presenting new insights on kaiÄwhina practice, this research also builds on existing work Ringa Rehe presents a fuller picture of kaupapa MÄori education and the impacts this unique and diverse education approach has on tamariki, whÄnau, hapĹŤ and iwi. Â
Ringa Rehe provides purposeful and relevant insight into the work of kaiÄwhina in kaupapa MÄori education. The information within this research:Â Â
Te Pou Mataaho (ERO) collaborated with seven kura kaupapa MÄori from across Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura Ä-Iwi to gather evidence about what works best for kaiÄwhina, the education profession, tamariki and their whÄnau â in their own voices. Â
The collaboration that underpins this research mirrors the focus many kaiÄwhina have on connection, community, and joint effort. It is fitting that many hands have contributed to Ringa Rehe âhands of many talents and skillsâ interweaving the insights, voice, and vision of kaiÄwhina, tamariki, whÄnau, hapu, iwi, and education agencies. As a collective, we hope many more hands will continue to build upon this kaupapa to whaowhia te kete mÄtauranga (fill the basket of knowledge), enabling the best education outcomes for tamariki. Â
Â
The Education Review Office | Te Tari Arotake MÄtaurangaâs (ERO) role within this research is to highlight the unique settings in kaupapa MÄori education and the use of kaiÄwhina within them. This research intends to share the narratives and experiences of kaiÄwhina. Bringing their perspectives and experiences to the fore, will âpaint a pictureâ while providing base evidence, clarity, and knowledge about the role of kaiÄwhina, their contribution, and innovative practices. Of particular importance is the acknowledgement of their te reo MÄori, tikanga MÄori, mÄtauranga MÄori and kaupapa MÄori skills and strengths.Â
In Ringa Rehe we have aimed to create a resource for those involved in Kaupapa MÄori education, including learners, whÄnau, hapĹŤ and iwi. Education agencies and organisations, those who have an interest in MÄori education, and importantly kaiÄwhina themselves.Â
We strive to give effect to the Crownâs obligations under the articles in Te Tiriti o Waitangi. This research upholds agreements made with NgÄ Kura a Iwi o Aotearoa, and Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa (see page 41) and aligns to the vision of ERO. The ERO vision is grounded in our pursuit of equity and excellence for MÄori learners and our focus on successful outcomes that support MÄori identity, language, and culture. Ringa Rehe contributes to our body of evaluation and research designed to help share good practice, and levers for system improvement.Â
A focus on improvement is important for all parts of the education system â ERO included. Ringa Rehe and research like it helps build our understanding of, and capability to examine and highlight the diverse paradigms, pedagogy, and experiences within kaupapa MÄori education.Â
Â
Te Pou Mataaho (EROâs MÄori evaluation and research team) and Te Uepu Ä Motu (EROâs evaluation and review team) acknowledges the seven kura who provided unwavering support, guidance, and first-hand experiences during their participation in this research.Â
ERO sought individual insights relating to the role of kaiÄwhina from three kura affiliated to Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa, the peak body for the collective of Te Aho Matua Kura Kaupapa MÄori, and four kura from NgÄ Kura a Iwi o Aotearoa, the peak body for kura with special character designations as Kura-a-Iwi.
Â
The three Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa kura are committed to the philosophy of Te Aho Matua. The wÄhanga of Te Aho Matua frame the expectations for these kura. They are represented as:Â Â
Te Tino ĹŞaratanga o Te Aho Matua:Â
Â
The four NgÄ Kura a Iwi o Aotearoa kura are committed to fulfilling the aspirations of iwi. The overarching goal of NgÄ Kura Ä-Iwi kura is that uri are autonomous, confident, influential, and intelligent decision makers who contribute to society as lifelong learners.Â
The key outcomes for uri are:Â
This report shares insights, and case studies gathered from experiences across kaupapa MÄori learning environments. Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa have their respective philosophies and uniqueness, each is valued and contributes to the education of MÄori and has contributed to the success experienced by raukura and manu pÄŤrere. This research highlights the overarching themes that have emerged from across both paradigms, creating a clear picture of:Â
Â
Working Together looks at what good teacher aide practice and support looks like in English-medium settings. The report gives valuable insight into the experiences and skills of teacher aides in New Zealand. Working Together provides guidance on what schools can do to set teacher aides up for success and highlights key areas of teacher aide practice that make a difference for learners.Â
In Working Together, we found:Â Â
Â
Both, Ringa Rehe, hands of many talents and skills (2022) and Working Together: How Teacher Aides Can Have the Most Impact (2022), provide a wealth of knowledge pertaining to effective practices across education in Aotearoa. Read together, the reports show areas where kaiÄwhina and teacher aides share common approaches, concerns, and experiences. We also found this research highlights the differences, acknowledging the different paradigms while appreciating how both teacher aides and kaiÄwhina contribute to learning success for tamariki and their whÄnau.Â
Together, these research reports and their insights will benefit the education workforce and contribute to the outcomes and lives of all tamariki MÄori in English-Medium and kaupapa MÄori education.Â
Kura Kaupapa MÄori education defines kaiÄwhina as strong contributories to the teaching and learning of tamariki. The kaiÄwhina role is varied and purposeful and a valued part of the expert care and education. KaiÄwhina respond in many ways to the needs of the kaiako supporting tamariki, all the while maintaining the kaupapa MÄori provision, te reo MÄori, tikanga MÄori, philosophical underpinnings and whÄnau, hapĹŤ iwi aspirations.Â
In kaupapa MÄori education, Te aho Matua and Kura a Iwi provision, the use of kaiÄwhina extends beyond the notion that those with learning needs are the sole recipients. The wider education needs align to the needs, and direction of whÄnau hapĹŤ and iwi.Â
The pay equity claim lodged by NZEI TRR on behalf of all teacher aides and kaiÄwhina in September 2017 NZEI TRR (2020)iv, provided evidence that neither the pay nor working conditions of this workforce reflected the level of skill required for the role. At that time NZEI TRR noted the pay equity investigations revealed that kaiÄwhina working in kaupapa MÄori settings, worked very differently to equivalent roles in English-medium settings.Â
In Aotearoa, New Zealand, teacher aides and kaiÄwhina work across the sector and in a wide variety of settings. NZEI TRR reported this work is undertaken in diverse ways, in specialist schools and kura, where there is an increased number of tamariki requiring additional support.  Â
In discussion with NZEI TRR it was stated the work of the education profession is becoming increasingly complex as more tamariki present with additional health and learning needs, including behavioural issues, mental distress, and neurodiverse issues. The level of complexity has impacted on workload overall, and is especially so for teacher aides and kaiÄwhina, who often support these tamariki. In addition, NZEI TRR reported, this work is not adequately resourced across English-medium, Kaupapa MÄori and MÄori medium settings. Â
The pay equity settlement for teacher aides and kaiÄwhina, highlights the commitment and success of this work force, by recognising the historic undervalued nature of this work and correcting that. The pay equity assessments recognised several workforce issues which include:Â
These workforce issues impact kaiÄwhina and teacher aides personally, while also impacting indirectly on learner outcomes. Â
A Sector Reference Group (SRG) has been meeting since March 2021 to review funding for teacher aides and kaiÄwhina. The group is developing recommendations that aim to simplify funding, making it more predictable for schools, more secure for teacher aides and kaiÄwhina, and therefore giving greater continuity and quality of support for tamariki. Â
NZEI and The Ministry agree that understanding the roles, responsibilities, and effective practices of kaiÄwhina in kaupapa MÄori settings is extremely important for the education sector. Â
The insights within this ERO research will build the knowledge base regarding what works for kaiÄwhina, the necessary supports for their success, and provide information about the availability and accessibility of these supports. Through this research ERO hopes kaiÄwhina will be further equipped to continue to make a positive difference to the lives of those tamaiti that they work alongside. Â
Â
âKaiÄwhina are valued with immense respect and dignity â they are the hub of everything we do, without them we could not function, without them we cannot be the best we can be.â - Tumuaki voiceÂ
Â
By MÄori with MÄori, for MÄori, as MÄori and in te reo MÄori directs our partnership with MÄori and the approach to all research undertaken by Te Pou Mataaho. Â
Ringa Rehe reports specifically on kaupapa MÄori settings. As a result, it was important we adopt a kaupapa MÄori research methodology, with mÄtauranga MÄori and tikanga MÄori as expressed through the work of Smith (1999) and Pihama et al. (2002). Â
The journey for this research began with wÄnanga between ERO and NZEI TRR. Here, we were able to determine the collective aims for Ringa Rehe, the scope of the research and the methodology design. This led to the co-design of lines of inquiry, shaping the questions we asked in the kura we visited. Â
The investigative framework for this research focused on:Â
There was a shared commitment from all involved in Ringa Rehe to uphold the tikanga and philosophies of each learning environment, acknowledging that these are diverse and reflect the needs of the tamariki and their whÄnau. Our existing working relationship with Te RĹŤnanga Nui o NgÄ Kura Kaupapa MÄori, and NgÄ Kura Ä-Iwi assisted with this mahi. Â
Â
NÄu te rourou, nÄku te rourou, ka ora ai te iwi Â
With your food basket and my food basket the people will thrive.Â
Â
Kaiako, kaiÄwhina, tumuaki, tamaiti, and kura whÄnau are acknowledged as active participants in the creation of this research, and their whakaaro (thoughts and perspectives) shared wherever possible in their own words. Â
Â
Much of the research that underpins this report came from kanohi ki te kanohi (in person) semi-structured interviews undertaken in late 2022. Â
All interview questions were open-ended. This practice enabled participants from across the kura, the freedom to share their whakaaro through their own lived experiences with the ERO team. Questions were developed for each of the groups identified in the investigative framework. All questions contributed to the collection of information responding to our key line of inquiry.Â
Â
This question required us to look at multiple areas of interest, including understanding the various roles of kaiÄwhina, how the role is supported, what standard and good practices look like. This line of inquiry also enabled us to look at other factors including how kaiÄwhina engage with the wider kura, whÄnau and importantly, tamariki.Â
To help us gather evidence, we spoke to tamariki, kaiÄwhina, whÄnau and tumuaki using specifically developed questions to ensure we delved into key areas of interest. We asked:Â Â
In addition to interviews, ERO completed classroom observations in each of the seven Kura involved in this research. Observations focused on:Â Â
Â
Research was undertaken in the field by Te UepĹŤ Ä-Motu review officers, using the research framework and questions established by Te Pou Mataaho and NZEI TRR. Â
Â
These Kura represent 5% of total number of Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa Kura.Â
Â
These Kura represent 13% of the total NgÄ Kura a Iwi o Aotearoa Kura. Â
Key insights from interviews and observations were compiled into case-studies. These case studies contribute to the summarised findings within this report. In addition, the executive leadership of Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa were also provided with the opportunity to comment.Â
Â
Te reo MÄori is a valued taonga across kaupapa MÄori education environments. ERO acknowledges that te reo MÄori use includes traditional and contemporary language structures, consonant blends, use of macrons, phrases, and words (to name a few). Â
Therefore, across hapĹŤ, iwi and between Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa affiliated kura, variations with te reo MÄori exist. Â
Our study identified the many complexities and the different words used for the word âstudentsâ and similarly the words used to describe those âstudents with additional learning needs.â This has also highlighted how kaupapa MÄori acknowledge the âuniqueness of students with additional learning needsâ using words or phrases. For example, piiori, uri, are words used for students, while te iranotua and hautÄŤpua are used for uniqueness of students with additional learning needs. The word kaiÄwhina is used by many while kaitÄwharau is also used in some cases. Â
We understand the depth of meaning behind the te reo MÄori words used, and the value and importance to each participant in this work. For this report, we will use either tamariki, tamaiti, tauira for students and kaiÄwhina for teacher aide as these terms are known by Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa , NgÄ Kura a Iwi o Aotearoa, Kura Kaupapa MÄori and The Ministry of Education. However, for clarity purposes we have adopted the practice of using the term teacher aide in the translated version of this report when referring to teacher aides in an English medium environment. Â
Kura Kaupapa MÄori education defines kaiÄwhina as strong contributories to the teaching and learning of tamariki. The kaiÄwhina role is varied and purposeful and a valued part of the expert care and education. KaiÄwhina respond in many ways to the needs of the kaiako supporting tamariki, all the while maintaining the kaupapa MÄori provision, te reo MÄori, tikanga MÄori, philosophical underpinnings and whÄnau, hapĹŤ iwi aspirations.Â
In kaupapa MÄori education, Te aho Matua and Kura a Iwi provision, the use of kaiÄwhina extends beyond the notion that those with learning needs are the sole recipients. The wider education needs align to the needs, and direction of whÄnau hapĹŤ and iwi.Â
The pay equity claim lodged by NZEI TRR on behalf of all teacher aides and kaiÄwhina in September 2017 NZEI TRR (2020)iv, provided evidence that neither the pay nor working conditions of this workforce reflected the level of skill required for the role. At that time NZEI TRR noted the pay equity investigations revealed that kaiÄwhina working in kaupapa MÄori settings, worked very differently to equivalent roles in English-medium settings.Â
In Aotearoa, New Zealand, teacher aides and kaiÄwhina work across the sector and in a wide variety of settings. NZEI TRR reported this work is undertaken in diverse ways, in specialist schools and kura, where there is an increased number of tamariki requiring additional support.  Â
In discussion with NZEI TRR it was stated the work of the education profession is becoming increasingly complex as more tamariki present with additional health and learning needs, including behavioural issues, mental distress, and neurodiverse issues. The level of complexity has impacted on workload overall, and is especially so for teacher aides and kaiÄwhina, who often support these tamariki. In addition, NZEI TRR reported, this work is not adequately resourced across English-medium, Kaupapa MÄori and MÄori medium settings. Â
The pay equity settlement for teacher aides and kaiÄwhina, highlights the commitment and success of this work force, by recognising the historic undervalued nature of this work and correcting that. The pay equity assessments recognised several workforce issues which include:Â
These workforce issues impact kaiÄwhina and teacher aides personally, while also impacting indirectly on learner outcomes. Â
A Sector Reference Group (SRG) has been meeting since March 2021 to review funding for teacher aides and kaiÄwhina. The group is developing recommendations that aim to simplify funding, making it more predictable for schools, more secure for teacher aides and kaiÄwhina, and therefore giving greater continuity and quality of support for tamariki. Â
NZEI and The Ministry agree that understanding the roles, responsibilities, and effective practices of kaiÄwhina in kaupapa MÄori settings is extremely important for the education sector. Â
The insights within this ERO research will build the knowledge base regarding what works for kaiÄwhina, the necessary supports for their success, and provide information about the availability and accessibility of these supports. Through this research ERO hopes kaiÄwhina will be further equipped to continue to make a positive difference to the lives of those tamaiti that they work alongside. Â
Â
âKaiÄwhina are valued with immense respect and dignity â they are the hub of everything we do, without them we could not function, without them we cannot be the best we can be.â - Tumuaki voiceÂ
Â
By MÄori with MÄori, for MÄori, as MÄori and in te reo MÄori directs our partnership with MÄori and the approach to all research undertaken by Te Pou Mataaho. Â
Ringa Rehe reports specifically on kaupapa MÄori settings. As a result, it was important we adopt a kaupapa MÄori research methodology, with mÄtauranga MÄori and tikanga MÄori as expressed through the work of Smith (1999) and Pihama et al. (2002). Â
The journey for this research began with wÄnanga between ERO and NZEI TRR. Here, we were able to determine the collective aims for Ringa Rehe, the scope of the research and the methodology design. This led to the co-design of lines of inquiry, shaping the questions we asked in the kura we visited. Â
The investigative framework for this research focused on:Â
There was a shared commitment from all involved in Ringa Rehe to uphold the tikanga and philosophies of each learning environment, acknowledging that these are diverse and reflect the needs of the tamariki and their whÄnau. Our existing working relationship with Te RĹŤnanga Nui o NgÄ Kura Kaupapa MÄori, and NgÄ Kura Ä-Iwi assisted with this mahi. Â
Â
NÄu te rourou, nÄku te rourou, ka ora ai te iwi Â
With your food basket and my food basket the people will thrive.Â
Â
Kaiako, kaiÄwhina, tumuaki, tamaiti, and kura whÄnau are acknowledged as active participants in the creation of this research, and their whakaaro (thoughts and perspectives) shared wherever possible in their own words. Â
Â
Much of the research that underpins this report came from kanohi ki te kanohi (in person) semi-structured interviews undertaken in late 2022. Â
All interview questions were open-ended. This practice enabled participants from across the kura, the freedom to share their whakaaro through their own lived experiences with the ERO team. Questions were developed for each of the groups identified in the investigative framework. All questions contributed to the collection of information responding to our key line of inquiry.Â
Â
This question required us to look at multiple areas of interest, including understanding the various roles of kaiÄwhina, how the role is supported, what standard and good practices look like. This line of inquiry also enabled us to look at other factors including how kaiÄwhina engage with the wider kura, whÄnau and importantly, tamariki.Â
To help us gather evidence, we spoke to tamariki, kaiÄwhina, whÄnau and tumuaki using specifically developed questions to ensure we delved into key areas of interest. We asked:Â Â
In addition to interviews, ERO completed classroom observations in each of the seven Kura involved in this research. Observations focused on:Â Â
Â
Research was undertaken in the field by Te UepĹŤ Ä-Motu review officers, using the research framework and questions established by Te Pou Mataaho and NZEI TRR. Â
Â
These Kura represent 5% of total number of Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa Kura.Â
Â
These Kura represent 13% of the total NgÄ Kura a Iwi o Aotearoa Kura. Â
Key insights from interviews and observations were compiled into case-studies. These case studies contribute to the summarised findings within this report. In addition, the executive leadership of Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa were also provided with the opportunity to comment.Â
Â
Te reo MÄori is a valued taonga across kaupapa MÄori education environments. ERO acknowledges that te reo MÄori use includes traditional and contemporary language structures, consonant blends, use of macrons, phrases, and words (to name a few). Â
Therefore, across hapĹŤ, iwi and between Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa affiliated kura, variations with te reo MÄori exist. Â
Our study identified the many complexities and the different words used for the word âstudentsâ and similarly the words used to describe those âstudents with additional learning needs.â This has also highlighted how kaupapa MÄori acknowledge the âuniqueness of students with additional learning needsâ using words or phrases. For example, piiori, uri, are words used for students, while te iranotua and hautÄŤpua are used for uniqueness of students with additional learning needs. The word kaiÄwhina is used by many while kaitÄwharau is also used in some cases. Â
We understand the depth of meaning behind the te reo MÄori words used, and the value and importance to each participant in this work. For this report, we will use either tamariki, tamaiti, tauira for students and kaiÄwhina for teacher aide as these terms are known by Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa , NgÄ Kura a Iwi o Aotearoa, Kura Kaupapa MÄori and The Ministry of Education. However, for clarity purposes we have adopted the practice of using the term teacher aide in the translated version of this report when referring to teacher aides in an English medium environment. Â
Our research aimed to better understand the kaiÄwhina role in kaupapa MÄori kura, and what works best for them within the kaupapa context that includes tamariki, whÄnau, kura, hapĹŤ and iwi. In summary, our research findings revealed four key themes within the Kura Kaupapa MÄori involved in this research.Â
Â
KaiÄwhina play a fluid, adaptable and versatile role to meet the individualised needs of each tamaiti and their whÄnau.
KaiÄwhina are part of an extensive and crucial network including kaiako, whÄnau and tamariki providing unwavering support as a way of ensuring optimal positive outcomes.
Kaupapa MÄori education settings provide an inclusiv environment for kaiÄwhina to be supported by leaders who place significant value on their role and contributions.
KaiÄwhina are essential to MÄori achieving success as MÄori.
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KaiÄwhina work with tamariki of varying ages and abilities across a wide span of curriculum levels. Our research found they may also work more intensively with an individual tamaiti who requires extra support with subject learning, te reo MÄori acquisition, participation in physical activities, or moving safely around the kura and classroom spaces. In the classroom we observed kaiÄwhina also work with groups of tamariki to accelerate fluency of te reo MÄori, as well as developing proficiency in other curriculum areas as required. The role is complex, requiring kaiÄwhina to effectively utilise their skill set to increase responsiveness whilst upholding kura principles.Â
ERO found the kaiÄwhina role within kaupapa MÄori settings we studied is fluid and adaptable. We observed that kaiÄwhina are shapeshifters within this education paradigm, as they:Â
In this environment ERO noted whÄnau support for both the application and continuation of the kaiÄwhina role upholds the collective responsibility and wider accountability to outcomes for tamariki. In action we found this approach lays a solid foundation for ongoing support for kaiÄwhina from the outset, creating the appropriate conditions for elevated levels of good practice to be developed and maintained.Â
We found that many interviews highlighted a general understanding across all groups of the pivotal role kaiÄwhina play in the learning and development of tamariki, the influencing culture at kura, and in the homes of whÄnau.Â
We found kaiÄwhina are chosen to work alongside certain individuals because they demonstrate the necessary attributes and personality traits best suited to the needs of the tamaiti and their whÄnau. Once appointed, kaiÄwhina go through a comprehensive induction process to grow their understanding and expectations of the role. KaiÄwhina explore responsibilities, guidelines, and the aspirations of the kura for their tamariki. Through this process kaiÄwhina in turn create shared aspirations of the position, within the fabric of the kura. In most cases, we found the role is constantly developing and evolving in response to the needs and aspirations of whÄnau, kaiako and tamariki, reiterating a necessity for kaiÄwhina to be agile and malleable whilst offering differentiated support to a diverse range of tamaiti.Â
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âKa nui ngÄ momo o te kaiÄwhina, he kaitiaki mĹ ngÄ tamariki motuhake.â â Tumuaki voiceÂ
âThey look for the right person that connects with the tamaiti.â -WhÄnau voiceÂ
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A tamaiti with autism left his original school because it was a modern learning space and he struggled with the level of noise in that environment. His mum looked for another kura for him and even though they lived in Huntly she chose Kirikiriroa in Hamilton because a few of her whÄnau were staff there. Her son transferred at the age of 10 and now at the age of 13 he no longer requires one on one support from a kaiÄwhina. He is now able to self-manage and self-regulate. Upon starting at Kirikiriroa, a decompression area was set up for him to enable him to expend energy when he needed to. His mÄmÄ was a bit shocked that the kura agreed to do this for her son (which included the purchase of items such as a mini tramp, hammock, beanbags, swiss ball etc). She thought it was a lot of resourcing for just one child. The tumuaki responded with âOh we have got heaps of Tamariki that will benefit from the area â it wonât just be for him.â When signs of anxiety or stress were evident, he was encouraged to run and be physical â his kaiÄwhina was a young male who was able to physically keep up with him. The kaiÄwhina also spent time with this boy in his home with his whÄnau. He would join them for kai and then take him outside to kick the ball around. The tamaiti struggled during lockdown so the kaiÄwhina gave up his own time and would do art with him in the garage wearing full PPE gear â This was an immense help to the tamaiti and to the whÄnau. Â
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âOur kaiÄwhina would go into the home. The kaiako would be online. Itâs the stuff outside the kura that matters most.â â Tumuaki voiceÂ
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KaiÄwhina go beyond the requirements of their defined roles and responsibilities. This work included development of curriculum supports, resource making, translations of English-medium material into te reo MÄori to ensure equity of access to learning materials, offering expertise in mÄtauranga MÄori, working with special education needs coordinators, and attending external sports competitions to support tamariki with physical disabilities who need support to actively participate in daily activities. In our interviews it became clear some kaiÄwhina have devoted their time to coaching and managing a variety of sporting codes which in turn contributed to the growth of tamariki and the future prosperity of hapĹŤ and iwi. In other instances, the kaiÄwhina role has extended to working as a reliever, or in the homes of tamariki during school holidays on a volunteer basis. In short, kaiÄwhina make certain each tauira has what they need to achieve daily success in a range of learning environments. ERO researchers found kaiÄwhina viewed their participation in extracurricular activities as an opportunity to establish connections with the wider community and as an effective way to âgive back to their peopleâ.Â
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âKa haere ki te whakangungu me ngÄ kaiÄwhina.â (special education needs coordinator) â Tumuaki voiceÂ
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KaiÄwhina often follow planned daily timetables and maintain regular routines set out by the kaiako while remaining responsive to tamariki needs throughout the day. We found that kaiÄwhina are viewed by those around them as flexible in their roles and always ready and able to support any potential situation or scenario. Our interviews indicated they consistently demonstrate a high level of versatility, adaptability and a skill set that enables them to effectively support a diverse range of tauira and roles.Â
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âHe karu, he tÄringa anĹ ki te akomanga.â â WhÄnau voiceÂ
âNo one organises me. I just know what to do.I have a routine.â â KaiÄwhina voiceÂ
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The success of tamariki is not attributed to one single support system. Instead, positive, and optimal outcomes are drawn from everyone involved. Together, these networks of support combine to form a korowai of guidance and aroha for each tamaiti as they navigate and flourish in all aspects of kura life. A shared understanding of collective responsibility demonstrates the level of respect that kaimahi have towards kaiÄwhina. Â
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âFor us itâs all in the whole package. If youâve got a child who needs their kope to be changed, itâs not assigned to one person: itâs all of us â even the tumuaki.â â Tumuaki voiceÂ
âItâs not right to be running around looking for someone to help a child. We are all responsible for the child, not just the kaiÄwhina.â â Tumuaki voiceÂ
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KaiÄwhina work from an ethos of whakawhanaungatanga, establishing and maintaining meaningful and inclusive relationships. We heard kaiÄwhina often undertake the role of liaison to assist with interactions and communications between kura and whÄnau. In action this means kaiÄwhina are responsive to regular feedback and engage with whÄnau, who determine and assess the outcomes for their tamaiti. We found kaiÄwhina and whÄnau co-exist in a safe environment where everyone feels comfortable communicating their thoughts, ideas, and concerns. WhÄnau voice is paramount, and kaiÄwhina demonstrate this understanding by going beyond expectations while working together with whÄnau, kaiako and tumuaki to seek solutions which drive the best outcomes for the tamaiti concerned. Â
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âKa whai wÄhi ngÄ whÄnau ki te kĹrero mĹ ngÄ kaiÄwhina meĚ ngÄ kaiako, ngÄ kitenga me ngÄ hua i puta.â â Tumuaki voiceÂ
âKa tohaina te kaiÄwhina i waenga i a mÄua.â â WhÄnau voice
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KaiÄwhina are resourceful, and their connections with the wider community increase the availability and access to effective external resources. We found kaiÄwhina are skilled at adapting and developing learning resources to fit the teaching and learning context. ERO repeatedly heard about the commitment of kaiÄwhina who dedicate a considerable amount of time to creating and translating resources. In doing so, kaiÄwhina ensure kaiako and tamariki have access to valuable tools necessary for learning. Â
In interviews ERO researchers noted examples of kaiÄwhina who are so dedicated to the kaupapa that they would sooner fund resources from their own personal finances rather than have tamariki go without. Â
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âHuman resources are awesome because we have a lot of knowledge in our community.â â KaiÄwhina voiceÂ
âKÄore he maha ngÄ rauemi MÄori, kÄore i tino whai mÄramatanga nÄ te reo pÄkehÄ.â â KaiÄwhina voice
â...the challenge was trying to find mahi for her [tauira] and not knowing where to find it, there is stuff online for her [tauira] but not in MÄori. I have to translate it.â â KaiÄwhina voice
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There is a priority to maintain strong whakapapa connections by seeking out and encouraging whÄnau within the community to accept kaiÄwhina roles. We found these individuals may be whÄnau members, past tauira or staff already working within the kura who have the desired skills and qualities with the potential to provide the support needed. In action we found tumuaki respond to these recommendations with expediency which has allowed whÄnau members to progress into such positions both naturally and successfully. Thus, strengthening pathways of support for tamariki not only inside the classroom but within the kÄinga and among whÄnau as well. This proactive strategy is beneficial for the kura as they have managed to bring back retired whÄnau and kaiako into the kaiÄwhina space and capitalise on individual experience and skills. Â
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âI was applying for the Junior Reception job, but aunty told me to apply for the kaitÄwharau job.â â KaiÄwhina voiceÂ
âI timata hei kairÄŤwhi. KÄtahi ka whai turanga hei kaiÄwhina nÄ te inoi a te tumuaki.â â KaiÄwhina voice
âNĹ te whÄnau te katoa Ĺ ngÄ kaiÄwhina.â â KaiÄwhina voice
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As part of kaupapa MÄori kura-wide practice, kaiÄwhina are actively involved in supporting the wider community and whÄnau that are in need. In one example of this within Te Kura Kaupapa MÄori o Hurungaterangi, Rotorua, we found KaiÄwhina know whÄnau well and are often the first staff member to hear about how issues are impacting on certain students.vi Â
When discussing community with Te Wharekura o Maniapoto, Te KĹŤiti - ERO found kaiÄwhina view their participation in extracurricular and Education Outside the Classroom (EOTC) activities as an opportunity to establish connections with the wider community and as an effective way to develop more meaningful relationships with piiori and whÄnauvii. Â
Actions like these exemplify kura principles and values and demonstrate the role kaiÄwhina have in these settings as a part of the intricate fabric that has been woven to love and protect every child as they grow and mature. This sees a collective constructive collaboration radiating between kaiÄwhina, leaders, kaiako and whÄnau in the best interest of tamariki within the Kura.
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A tamaiti with cerebral palsy transitioned from te kĹhanga reo into this kura so that he could continue learning te reo MÄori. Initially the mÄmÄ was very nervous and her initial concern was that her son might get bullied because he was the only child at kura with a physical disability. Compounding her concerns was that the Special Education Advisors thought he would be better off in the âspecial needs unitâ at an Englishmedium school. However, as time progressed the mÄmÄ observed that he was treated better than she could ever have hoped for. All the adults and all his peers cared for him immensely. The tumuaki and staff did not use the word âdisabilityâ and instead focused on individual abilities. The kaiÄwhina that works with this tamaiti started as a whÄnau volunteer initially helping him get from the front gate of the kura to his class. As each day went by, the whÄnau volunteer would stay longer and is now very proud of the fact that he has a full-time job supporting not only the tamaiti with cerebral palsy, but other tamariki as well. He is now considering pursuing a teaching qualification.Â
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âThere are no disabilities, there are only differences.â â Tumuaki voiceÂ
âIn his current environment, he is acknowledged as he is and there is no negative weight given to his differences.â â WhÄnau voiceÂ
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âMost important people in our kura, they support our teachers and keep all our functions in fine working order.â â Tumuaki voiceÂ
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KaiÄwhina are treated as equals to all adults in the kura. We found there is no differentiation or established hierarchy between these roles as all are viewed as equally important. Throughout the interviews it became clear there is a shared commitment toward providing a physically, emotionally, and spiritually safe environment conducive to learning. The proficiency of kaiÄwhina means that kura have a high level of confidence in their ability to work effectively with tamariki, whÄnau and kaiako. KaiÄwhina are always consulted with and included in professional discussions that contribute to the planning and delivery of quality learning opportunities that meet individualsâ needs.Â
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âI used to think my son was so lucky because he had all these experts in the room talking about how he was going to learn.â â WhÄnau voice Â
âThe biggest thing is the respect that kura MÄori have for kaiÄwhina to manaaki and tiaki tamariki in the same way that kaiako do.â â KaiÄwhina voiceÂ
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The pairing of kaiako and kaiÄwhina naturally brings together a reciprocal relationship of guidance, support, and collaboration. Kaiako, in the first instance, may recognise how additional assistance can support tamariki to experience success. ERO found careful consideration is given to strategies that will effectively support the identified learning needs of tamariki, and a plan can be implemented in consultation with whÄnau. Our case studies highlight the ways kaiako and kaiÄwhina organise roles between themselves to maximise and utilise each otherâs strengths and competencies. Thus, giving opportunity to work dynamically within a classroom setting by enabling one-on-one, group, and whole class teaching styles to meet the learning needs of tamariki each day. Together, this team structure and coupling builds efficacy and capability within current classroom contexts while contributing to future workforce potential. Â
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â⌠I hear them talk about ways they can help improve tamariki.â â WhÄnau voiceÂ
âThrough assessment, results, and observations, we identify tamariki within the kura who are in need of additional one-on-one support.â â Tumuaki voiceÂ
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Kaupapa MÄori education providers have shared a multitude of benefits associated with the presence of kaiÄwhina in classroom settings. Due to heavy workloads and high demands experienced in kura, leaders are prioritising the maintenance of low kaiako to tamariki ratios in each classroom. Originally, kaiÄwhina were assigned to tamariki who required additional learning and behavioral support. However, there is now a focus on allocating kaiÄwhina to classrooms based on specific tamariki needs, shared through whÄnau voice, the school roll, and adult to tamariki classroom ratios. Overall, this practiceâs implementation is to best support quality teaching and learning in the classroom and tamariki and kaiako well-being. Â
We found in some cases kaiÄwhina are present in every classroom. In action this provides the space for kaiako to be more attentive to the learning needs of all tamariki which can be monitored and tracked by kaiÄwhina. This inclusive approach has been shown to be a contributor to success as it allows for more intimate and personal relationships to flourish between kaiÄwhina, kaiako, whÄnau and tamariki.Â
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âOur kaiÄwhina are an important element to our success.â â Tumuaki voice Â
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Together, kaiÄwhina and kaiako nurture this environment to encourage growth and development of all tamariki. Therefore, as the kura roll increases, maintaining lower student ratios has increased the number of permanent kaiÄwhina positions required in each Kaupapa MÄori kura.Â
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âI ngÄ tau Ĺ mua ko te tautoko mai i ngÄ whanonga.â â Tumuaki voiceÂ
âKatahi kia matapaki kĹrero me peĚhea tÄtou e tiaki, e awhina ngÄ tamariki me te kaiÄwhina.â â Tumuaki voice
âHe kaiÄwhina mĹ nga kaiako katoa.â â Tumuaki voice Â
âHe karu, he tÄringa, he ringa, he waha kĹrero hei tautoko i ngÄ take me ngÄ whakaakoranga a te kaiako.â â Tumuaki voice Â
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Although we did not specifically seek to understand the financial implications for the education settings who support education with kaiÄwhina in this way, we found in some interviews tumuaki noted kaiÄwhina are seen as a priority and budgeted for accordingly.Â
Within our interviews were clear examples of how kaiÄwhina are provided with constant support.Â
Within our interviews were clear examples of how kaiÄwhina are provided with constant support by leaders, kaiako, whÄnau, hapĹŤ and iwi through ongoing communication, reflection, and appraisal during their journey. This includes encouragement and support for kaiÄwhina to attain a kaiako qualificationviii, and recognition of the importance of professional learning and development (PLD) for kaiÄwhinaix. Â
The current shortage of suitably qualified te reo MÄori speaking kaiÄwhina and kaiako have influenced various kura to implement a strategy to âgrow their own.â Limited Authority to Teach (LAT) has given opportunities for some kaiÄwhina to fill these roles. During the induction phase, kura provide kaiÄwhina with insight into what further training is available whilst giving kaiÄwhina the opportunity to design their own pathway plan. We found that over time, kaiÄwhina observe kaiako teaching, familiarise themselves with the kura and can attend iwi wÄnanga while being guided and supported by leaders. The findings revealed that across kura, there is a goal to encourage and support kaiÄwhina to pursue a formal teaching qualification. As a result, there have been a considerable number of kaiÄwhina that have chosen this path to study. Â
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âI had no-one. We had to LAT them⌠it was good as they had the reo.â â Tumuaki voiceÂ
âIâm in a LAT for Term 4 because Iâm teaching taiao.â â KaiÄwhina voiceÂ
âCame in for a meeting with whaea [tumuaki] and we did a 5-year plan.â â KaiÄwhina voiceÂ
âKei te whakatupu mÄtou i a mÄtou ake kaiÄwhina.â â Tumuaki voiceÂ
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KaiÄwhina are supported by kura to pursue Professional Learning Development (PLD) to strengthen their capabilities. The major issue at hand is the lack of appropriate PLD available to them sector wide that focuses specifically on mÄtauranga MÄori. Â
Attendance at English medium PLD have led kaiÄwhina to believe that the pathways of support look very different for tamariki in kaupapa MÄori settings. One size does not fit all. There is an emerging preference for kaupapa specific courses, hui and wÄnanga. All kura have an embedded common philosophy that tamariki are unique and come with their own mana. This determines that professional learning should focus on how best to preserve these ideas when working with tamariki. It is through their own involvement and commitment to various external kaupapa that kaiÄwhina develop relevant knowledge and skills to share and utilise in their roles. This is reflected across both Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa.Â
Throughout our conversations with kaiÄwhina, tumuaki, and kaiako the need for training that enabled KaiÄwhina to meet the specific needs of tamaiti was a common theme. As was, the need for PLD which supported pathways towards teacher accreditations. Â
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âEra atu whakangungu, kare he hua, he pÄkehÄ katoa.â â KaiÄwhina voiceÂ
âOne of our kids have a learning disability, I want to go on PLDÂ to support her.â â KaiÄwhina voiceÂ
âMore taiao specific PLD â thatâs what Iâm wanting to do.â â KaiÄwhina voiceÂ
â... do lots outside of kura and bring back the knowledge.â â KaiÄwhina voiceÂ
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We found kaiÄwhina are surrounded by expertise within the kura to further enhance their skill set. In particular, the tumuaki is readily available to provide support and advice to help guide kaiÄwhina. We found kaiÄwhina are provided with the same opportunities as kaiako for resourcing and PLD.
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The tumuaki is inspired by her own personal career journey and the need to grow the capability of her people - Ngati Maniapoto. Her roles in a kura in sequential order were volunteer, administrator, to kaiÄwhina. She then pursued a teacher training qualification. The tumuaki has recognised the need to âgrow their ownâ staff. This is mostly due to the increasing kura roll but also some lingering historical kura issues still affecting the recruitment of kaiako into this kura. Thus, suitable individuals of Ngati Maniapoto descent were identified as potential future kaiako. They were encouraged to accept kaiÄwhina positions at the kura with the goal of developing their skillset. They were provided with support and guidance and as they became more adept, the tumuaki would consider their readiness to transition into a Limited Authority Teacher role. The proviso was that they would enrol in a teacher training programme. The tumuaki reflects that 2020 was the first year in many that Te Wharekura o Maniapoto could celebrate having a full staff of trained teachers. They continue to look for suitable candidates.
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The role of kaiÄwhina is nuanced, unique and can only exist through knowledge and understanding of mÄtauranga MÄori. The education tamariki receive aligns closely to who they are at home, in the community and on their marae. We found that kaiÄwhina use this pathway to ensure tamariki are motivated to achieve success by nurturing their tino rangatiratanga and mana motuhake. It was noted in one interview that kaiÄwhina love and nurture tamariki as if they were their own and consistently participate and contribute to the growth and development of each tamariki in their care.Â
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âHe kura hei kainga, he kainga hei kura.â â Tumuaki voice Â
âSending him to kura is like sending him to the marae.â â WhÄnau voice
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Within kaupapa MÄori education philosophies tamariki are viewed as precious taonga with unique strengths and passions. Kura work to ensure that âte mana Ĺ te tamaitiâ remains intact, regardless of tamariki behaviours and or differences. KaiÄwhina were reported as adapting the planning and learning activities to best meet the needs of tamariki within this framing. We identified throughout the interviews that kaiÄwhina apply a teaching pedagogy that is responsive and positive. KaiÄwhina have a genuine commitment to working with tamariki to achieve the best possible outcomes for all concerned.Â
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The whÄnau of this tamaiti decided to move him to this kura when it became clear that the school, he was attending saw his disposition as a potential risk to other students and set about trying to modify his behaviour. This kura immediately accepted their son for who he was and for the gifts that he had. The kura considers all children to be unique and special, especially ngÄ ira noa tua. They come for our learning and test our ability to uphold Te Aho Matua. The superpower at this kura is aroha â unconditional love for all from all. The kura have intimate knowledge and relationships with the kura whÄnau.
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âAroha ki te tamaiti, poipoi i te wairua, tiaki tuakiri.â â WhÄnau voice Â
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Tamariki recognise the many ways that kaiÄwhina care for and support them and will replicate what they observe by taking initiative to assist other tamariki in need. We found tamariki are part of creating an environment where they work collectively with kaiÄwhina and kaiako to contribute to their own wellness and success. We heard kaiÄwhina will often be of the whÄnau or will know the whÄnau well and are often the first and only staff member to hear about the varied social issues impacting certain tamariki. KaiÄwhina work closely with the tumuaki to seek ways to support whÄnau and tamariki to work through challenges.Â
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âSometimes our kaiÄwhina know a little more about the child than the kaiako do.â â Tumuaki voiceÂ
âKa koa rawa i te taha o [kaiÄwhina]. Ka kite i tona kanohi, ona emotions.â  â HautÄŤpua voiceÂ
âE Ähei ana te kĹrero ki a ia mĹ ngÄ Ähuatanga o te kÄenga me ngÄ raru o te papa tÄkaro.â â Tamaiti voiceÂ
âTe Äwhina ia kia pai ake tĹnÄ roro.â â HautÄŤpua voice
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In this particular Kura it is crucial that all staff understand the Kaupapa with adherence to the maramataka. For example, if the timetable says it is hakinakina (Physical Education/Sports), but the moon phase is a low or negative energy, they classes will still do games and activities: however, these will be adapted to suit the lunar energy. This supports both the tamariki and the kaiako having optimum teaching and learning times. All tamariki at this kura are remarkably familiar with the phases of the moon and are more aware of how they need to be with one another on certain days. This ensures the maintenance of positive and meaningful relationships with others. This kura also seeks suitable people from within the whÄnau for kaiÄwhina positions because they are already committed to their whÄnau learning through Maramataka.
Our research aimed to better understand the kaiÄwhina role in kaupapa MÄori kura, and what works best for them within the kaupapa context that includes tamariki, whÄnau, kura, hapĹŤ and iwi. In summary, our research findings revealed four key themes within the Kura Kaupapa MÄori involved in this research.Â
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KaiÄwhina play a fluid, adaptable and versatile role to meet the individualised needs of each tamaiti and their whÄnau.
KaiÄwhina are part of an extensive and crucial network including kaiako, whÄnau and tamariki providing unwavering support as a way of ensuring optimal positive outcomes.
Kaupapa MÄori education settings provide an inclusiv environment for kaiÄwhina to be supported by leaders who place significant value on their role and contributions.
KaiÄwhina are essential to MÄori achieving success as MÄori.
Â
Â
KaiÄwhina work with tamariki of varying ages and abilities across a wide span of curriculum levels. Our research found they may also work more intensively with an individual tamaiti who requires extra support with subject learning, te reo MÄori acquisition, participation in physical activities, or moving safely around the kura and classroom spaces. In the classroom we observed kaiÄwhina also work with groups of tamariki to accelerate fluency of te reo MÄori, as well as developing proficiency in other curriculum areas as required. The role is complex, requiring kaiÄwhina to effectively utilise their skill set to increase responsiveness whilst upholding kura principles.Â
ERO found the kaiÄwhina role within kaupapa MÄori settings we studied is fluid and adaptable. We observed that kaiÄwhina are shapeshifters within this education paradigm, as they:Â
In this environment ERO noted whÄnau support for both the application and continuation of the kaiÄwhina role upholds the collective responsibility and wider accountability to outcomes for tamariki. In action we found this approach lays a solid foundation for ongoing support for kaiÄwhina from the outset, creating the appropriate conditions for elevated levels of good practice to be developed and maintained.Â
We found that many interviews highlighted a general understanding across all groups of the pivotal role kaiÄwhina play in the learning and development of tamariki, the influencing culture at kura, and in the homes of whÄnau.Â
We found kaiÄwhina are chosen to work alongside certain individuals because they demonstrate the necessary attributes and personality traits best suited to the needs of the tamaiti and their whÄnau. Once appointed, kaiÄwhina go through a comprehensive induction process to grow their understanding and expectations of the role. KaiÄwhina explore responsibilities, guidelines, and the aspirations of the kura for their tamariki. Through this process kaiÄwhina in turn create shared aspirations of the position, within the fabric of the kura. In most cases, we found the role is constantly developing and evolving in response to the needs and aspirations of whÄnau, kaiako and tamariki, reiterating a necessity for kaiÄwhina to be agile and malleable whilst offering differentiated support to a diverse range of tamaiti.Â
Â
âKa nui ngÄ momo o te kaiÄwhina, he kaitiaki mĹ ngÄ tamariki motuhake.â â Tumuaki voiceÂ
âThey look for the right person that connects with the tamaiti.â -WhÄnau voiceÂ
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A tamaiti with autism left his original school because it was a modern learning space and he struggled with the level of noise in that environment. His mum looked for another kura for him and even though they lived in Huntly she chose Kirikiriroa in Hamilton because a few of her whÄnau were staff there. Her son transferred at the age of 10 and now at the age of 13 he no longer requires one on one support from a kaiÄwhina. He is now able to self-manage and self-regulate. Upon starting at Kirikiriroa, a decompression area was set up for him to enable him to expend energy when he needed to. His mÄmÄ was a bit shocked that the kura agreed to do this for her son (which included the purchase of items such as a mini tramp, hammock, beanbags, swiss ball etc). She thought it was a lot of resourcing for just one child. The tumuaki responded with âOh we have got heaps of Tamariki that will benefit from the area â it wonât just be for him.â When signs of anxiety or stress were evident, he was encouraged to run and be physical â his kaiÄwhina was a young male who was able to physically keep up with him. The kaiÄwhina also spent time with this boy in his home with his whÄnau. He would join them for kai and then take him outside to kick the ball around. The tamaiti struggled during lockdown so the kaiÄwhina gave up his own time and would do art with him in the garage wearing full PPE gear â This was an immense help to the tamaiti and to the whÄnau. Â
Â
âOur kaiÄwhina would go into the home. The kaiako would be online. Itâs the stuff outside the kura that matters most.â â Tumuaki voiceÂ
Â
KaiÄwhina go beyond the requirements of their defined roles and responsibilities. This work included development of curriculum supports, resource making, translations of English-medium material into te reo MÄori to ensure equity of access to learning materials, offering expertise in mÄtauranga MÄori, working with special education needs coordinators, and attending external sports competitions to support tamariki with physical disabilities who need support to actively participate in daily activities. In our interviews it became clear some kaiÄwhina have devoted their time to coaching and managing a variety of sporting codes which in turn contributed to the growth of tamariki and the future prosperity of hapĹŤ and iwi. In other instances, the kaiÄwhina role has extended to working as a reliever, or in the homes of tamariki during school holidays on a volunteer basis. In short, kaiÄwhina make certain each tauira has what they need to achieve daily success in a range of learning environments. ERO researchers found kaiÄwhina viewed their participation in extracurricular activities as an opportunity to establish connections with the wider community and as an effective way to âgive back to their peopleâ.Â
Â
âKa haere ki te whakangungu me ngÄ kaiÄwhina.â (special education needs coordinator) â Tumuaki voiceÂ
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KaiÄwhina often follow planned daily timetables and maintain regular routines set out by the kaiako while remaining responsive to tamariki needs throughout the day. We found that kaiÄwhina are viewed by those around them as flexible in their roles and always ready and able to support any potential situation or scenario. Our interviews indicated they consistently demonstrate a high level of versatility, adaptability and a skill set that enables them to effectively support a diverse range of tauira and roles.Â
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âHe karu, he tÄringa anĹ ki te akomanga.â â WhÄnau voiceÂ
âNo one organises me. I just know what to do.I have a routine.â â KaiÄwhina voiceÂ
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The success of tamariki is not attributed to one single support system. Instead, positive, and optimal outcomes are drawn from everyone involved. Together, these networks of support combine to form a korowai of guidance and aroha for each tamaiti as they navigate and flourish in all aspects of kura life. A shared understanding of collective responsibility demonstrates the level of respect that kaimahi have towards kaiÄwhina. Â
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âFor us itâs all in the whole package. If youâve got a child who needs their kope to be changed, itâs not assigned to one person: itâs all of us â even the tumuaki.â â Tumuaki voiceÂ
âItâs not right to be running around looking for someone to help a child. We are all responsible for the child, not just the kaiÄwhina.â â Tumuaki voiceÂ
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KaiÄwhina work from an ethos of whakawhanaungatanga, establishing and maintaining meaningful and inclusive relationships. We heard kaiÄwhina often undertake the role of liaison to assist with interactions and communications between kura and whÄnau. In action this means kaiÄwhina are responsive to regular feedback and engage with whÄnau, who determine and assess the outcomes for their tamaiti. We found kaiÄwhina and whÄnau co-exist in a safe environment where everyone feels comfortable communicating their thoughts, ideas, and concerns. WhÄnau voice is paramount, and kaiÄwhina demonstrate this understanding by going beyond expectations while working together with whÄnau, kaiako and tumuaki to seek solutions which drive the best outcomes for the tamaiti concerned. Â
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âKa whai wÄhi ngÄ whÄnau ki te kĹrero mĹ ngÄ kaiÄwhina meĚ ngÄ kaiako, ngÄ kitenga me ngÄ hua i puta.â â Tumuaki voiceÂ
âKa tohaina te kaiÄwhina i waenga i a mÄua.â â WhÄnau voice
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KaiÄwhina are resourceful, and their connections with the wider community increase the availability and access to effective external resources. We found kaiÄwhina are skilled at adapting and developing learning resources to fit the teaching and learning context. ERO repeatedly heard about the commitment of kaiÄwhina who dedicate a considerable amount of time to creating and translating resources. In doing so, kaiÄwhina ensure kaiako and tamariki have access to valuable tools necessary for learning. Â
In interviews ERO researchers noted examples of kaiÄwhina who are so dedicated to the kaupapa that they would sooner fund resources from their own personal finances rather than have tamariki go without. Â
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âHuman resources are awesome because we have a lot of knowledge in our community.â â KaiÄwhina voiceÂ
âKÄore he maha ngÄ rauemi MÄori, kÄore i tino whai mÄramatanga nÄ te reo pÄkehÄ.â â KaiÄwhina voice
â...the challenge was trying to find mahi for her [tauira] and not knowing where to find it, there is stuff online for her [tauira] but not in MÄori. I have to translate it.â â KaiÄwhina voice
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There is a priority to maintain strong whakapapa connections by seeking out and encouraging whÄnau within the community to accept kaiÄwhina roles. We found these individuals may be whÄnau members, past tauira or staff already working within the kura who have the desired skills and qualities with the potential to provide the support needed. In action we found tumuaki respond to these recommendations with expediency which has allowed whÄnau members to progress into such positions both naturally and successfully. Thus, strengthening pathways of support for tamariki not only inside the classroom but within the kÄinga and among whÄnau as well. This proactive strategy is beneficial for the kura as they have managed to bring back retired whÄnau and kaiako into the kaiÄwhina space and capitalise on individual experience and skills. Â
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âI was applying for the Junior Reception job, but aunty told me to apply for the kaitÄwharau job.â â KaiÄwhina voiceÂ
âI timata hei kairÄŤwhi. KÄtahi ka whai turanga hei kaiÄwhina nÄ te inoi a te tumuaki.â â KaiÄwhina voice
âNĹ te whÄnau te katoa Ĺ ngÄ kaiÄwhina.â â KaiÄwhina voice
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As part of kaupapa MÄori kura-wide practice, kaiÄwhina are actively involved in supporting the wider community and whÄnau that are in need. In one example of this within Te Kura Kaupapa MÄori o Hurungaterangi, Rotorua, we found KaiÄwhina know whÄnau well and are often the first staff member to hear about how issues are impacting on certain students.vi Â
When discussing community with Te Wharekura o Maniapoto, Te KĹŤiti - ERO found kaiÄwhina view their participation in extracurricular and Education Outside the Classroom (EOTC) activities as an opportunity to establish connections with the wider community and as an effective way to develop more meaningful relationships with piiori and whÄnauvii. Â
Actions like these exemplify kura principles and values and demonstrate the role kaiÄwhina have in these settings as a part of the intricate fabric that has been woven to love and protect every child as they grow and mature. This sees a collective constructive collaboration radiating between kaiÄwhina, leaders, kaiako and whÄnau in the best interest of tamariki within the Kura.
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A tamaiti with cerebral palsy transitioned from te kĹhanga reo into this kura so that he could continue learning te reo MÄori. Initially the mÄmÄ was very nervous and her initial concern was that her son might get bullied because he was the only child at kura with a physical disability. Compounding her concerns was that the Special Education Advisors thought he would be better off in the âspecial needs unitâ at an Englishmedium school. However, as time progressed the mÄmÄ observed that he was treated better than she could ever have hoped for. All the adults and all his peers cared for him immensely. The tumuaki and staff did not use the word âdisabilityâ and instead focused on individual abilities. The kaiÄwhina that works with this tamaiti started as a whÄnau volunteer initially helping him get from the front gate of the kura to his class. As each day went by, the whÄnau volunteer would stay longer and is now very proud of the fact that he has a full-time job supporting not only the tamaiti with cerebral palsy, but other tamariki as well. He is now considering pursuing a teaching qualification.Â
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âThere are no disabilities, there are only differences.â â Tumuaki voiceÂ
âIn his current environment, he is acknowledged as he is and there is no negative weight given to his differences.â â WhÄnau voiceÂ
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âMost important people in our kura, they support our teachers and keep all our functions in fine working order.â â Tumuaki voiceÂ
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KaiÄwhina are treated as equals to all adults in the kura. We found there is no differentiation or established hierarchy between these roles as all are viewed as equally important. Throughout the interviews it became clear there is a shared commitment toward providing a physically, emotionally, and spiritually safe environment conducive to learning. The proficiency of kaiÄwhina means that kura have a high level of confidence in their ability to work effectively with tamariki, whÄnau and kaiako. KaiÄwhina are always consulted with and included in professional discussions that contribute to the planning and delivery of quality learning opportunities that meet individualsâ needs.Â
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âI used to think my son was so lucky because he had all these experts in the room talking about how he was going to learn.â â WhÄnau voice Â
âThe biggest thing is the respect that kura MÄori have for kaiÄwhina to manaaki and tiaki tamariki in the same way that kaiako do.â â KaiÄwhina voiceÂ
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The pairing of kaiako and kaiÄwhina naturally brings together a reciprocal relationship of guidance, support, and collaboration. Kaiako, in the first instance, may recognise how additional assistance can support tamariki to experience success. ERO found careful consideration is given to strategies that will effectively support the identified learning needs of tamariki, and a plan can be implemented in consultation with whÄnau. Our case studies highlight the ways kaiako and kaiÄwhina organise roles between themselves to maximise and utilise each otherâs strengths and competencies. Thus, giving opportunity to work dynamically within a classroom setting by enabling one-on-one, group, and whole class teaching styles to meet the learning needs of tamariki each day. Together, this team structure and coupling builds efficacy and capability within current classroom contexts while contributing to future workforce potential. Â
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â⌠I hear them talk about ways they can help improve tamariki.â â WhÄnau voiceÂ
âThrough assessment, results, and observations, we identify tamariki within the kura who are in need of additional one-on-one support.â â Tumuaki voiceÂ
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Kaupapa MÄori education providers have shared a multitude of benefits associated with the presence of kaiÄwhina in classroom settings. Due to heavy workloads and high demands experienced in kura, leaders are prioritising the maintenance of low kaiako to tamariki ratios in each classroom. Originally, kaiÄwhina were assigned to tamariki who required additional learning and behavioral support. However, there is now a focus on allocating kaiÄwhina to classrooms based on specific tamariki needs, shared through whÄnau voice, the school roll, and adult to tamariki classroom ratios. Overall, this practiceâs implementation is to best support quality teaching and learning in the classroom and tamariki and kaiako well-being. Â
We found in some cases kaiÄwhina are present in every classroom. In action this provides the space for kaiako to be more attentive to the learning needs of all tamariki which can be monitored and tracked by kaiÄwhina. This inclusive approach has been shown to be a contributor to success as it allows for more intimate and personal relationships to flourish between kaiÄwhina, kaiako, whÄnau and tamariki.Â
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âOur kaiÄwhina are an important element to our success.â â Tumuaki voice Â
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Together, kaiÄwhina and kaiako nurture this environment to encourage growth and development of all tamariki. Therefore, as the kura roll increases, maintaining lower student ratios has increased the number of permanent kaiÄwhina positions required in each Kaupapa MÄori kura.Â
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âI ngÄ tau Ĺ mua ko te tautoko mai i ngÄ whanonga.â â Tumuaki voiceÂ
âKatahi kia matapaki kĹrero me peĚhea tÄtou e tiaki, e awhina ngÄ tamariki me te kaiÄwhina.â â Tumuaki voice
âHe kaiÄwhina mĹ nga kaiako katoa.â â Tumuaki voice Â
âHe karu, he tÄringa, he ringa, he waha kĹrero hei tautoko i ngÄ take me ngÄ whakaakoranga a te kaiako.â â Tumuaki voice Â
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Although we did not specifically seek to understand the financial implications for the education settings who support education with kaiÄwhina in this way, we found in some interviews tumuaki noted kaiÄwhina are seen as a priority and budgeted for accordingly.Â
Within our interviews were clear examples of how kaiÄwhina are provided with constant support.Â
Within our interviews were clear examples of how kaiÄwhina are provided with constant support by leaders, kaiako, whÄnau, hapĹŤ and iwi through ongoing communication, reflection, and appraisal during their journey. This includes encouragement and support for kaiÄwhina to attain a kaiako qualificationviii, and recognition of the importance of professional learning and development (PLD) for kaiÄwhinaix. Â
The current shortage of suitably qualified te reo MÄori speaking kaiÄwhina and kaiako have influenced various kura to implement a strategy to âgrow their own.â Limited Authority to Teach (LAT) has given opportunities for some kaiÄwhina to fill these roles. During the induction phase, kura provide kaiÄwhina with insight into what further training is available whilst giving kaiÄwhina the opportunity to design their own pathway plan. We found that over time, kaiÄwhina observe kaiako teaching, familiarise themselves with the kura and can attend iwi wÄnanga while being guided and supported by leaders. The findings revealed that across kura, there is a goal to encourage and support kaiÄwhina to pursue a formal teaching qualification. As a result, there have been a considerable number of kaiÄwhina that have chosen this path to study. Â
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âI had no-one. We had to LAT them⌠it was good as they had the reo.â â Tumuaki voiceÂ
âIâm in a LAT for Term 4 because Iâm teaching taiao.â â KaiÄwhina voiceÂ
âCame in for a meeting with whaea [tumuaki] and we did a 5-year plan.â â KaiÄwhina voiceÂ
âKei te whakatupu mÄtou i a mÄtou ake kaiÄwhina.â â Tumuaki voiceÂ
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KaiÄwhina are supported by kura to pursue Professional Learning Development (PLD) to strengthen their capabilities. The major issue at hand is the lack of appropriate PLD available to them sector wide that focuses specifically on mÄtauranga MÄori. Â
Attendance at English medium PLD have led kaiÄwhina to believe that the pathways of support look very different for tamariki in kaupapa MÄori settings. One size does not fit all. There is an emerging preference for kaupapa specific courses, hui and wÄnanga. All kura have an embedded common philosophy that tamariki are unique and come with their own mana. This determines that professional learning should focus on how best to preserve these ideas when working with tamariki. It is through their own involvement and commitment to various external kaupapa that kaiÄwhina develop relevant knowledge and skills to share and utilise in their roles. This is reflected across both Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and NgÄ Kura a Iwi o Aotearoa.Â
Throughout our conversations with kaiÄwhina, tumuaki, and kaiako the need for training that enabled KaiÄwhina to meet the specific needs of tamaiti was a common theme. As was, the need for PLD which supported pathways towards teacher accreditations. Â
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âEra atu whakangungu, kare he hua, he pÄkehÄ katoa.â â KaiÄwhina voiceÂ
âOne of our kids have a learning disability, I want to go on PLDÂ to support her.â â KaiÄwhina voiceÂ
âMore taiao specific PLD â thatâs what Iâm wanting to do.â â KaiÄwhina voiceÂ
â... do lots outside of kura and bring back the knowledge.â â KaiÄwhina voiceÂ
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We found kaiÄwhina are surrounded by expertise within the kura to further enhance their skill set. In particular, the tumuaki is readily available to provide support and advice to help guide kaiÄwhina. We found kaiÄwhina are provided with the same opportunities as kaiako for resourcing and PLD.
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The tumuaki is inspired by her own personal career journey and the need to grow the capability of her people - Ngati Maniapoto. Her roles in a kura in sequential order were volunteer, administrator, to kaiÄwhina. She then pursued a teacher training qualification. The tumuaki has recognised the need to âgrow their ownâ staff. This is mostly due to the increasing kura roll but also some lingering historical kura issues still affecting the recruitment of kaiako into this kura. Thus, suitable individuals of Ngati Maniapoto descent were identified as potential future kaiako. They were encouraged to accept kaiÄwhina positions at the kura with the goal of developing their skillset. They were provided with support and guidance and as they became more adept, the tumuaki would consider their readiness to transition into a Limited Authority Teacher role. The proviso was that they would enrol in a teacher training programme. The tumuaki reflects that 2020 was the first year in many that Te Wharekura o Maniapoto could celebrate having a full staff of trained teachers. They continue to look for suitable candidates.
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The role of kaiÄwhina is nuanced, unique and can only exist through knowledge and understanding of mÄtauranga MÄori. The education tamariki receive aligns closely to who they are at home, in the community and on their marae. We found that kaiÄwhina use this pathway to ensure tamariki are motivated to achieve success by nurturing their tino rangatiratanga and mana motuhake. It was noted in one interview that kaiÄwhina love and nurture tamariki as if they were their own and consistently participate and contribute to the growth and development of each tamariki in their care.Â
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âHe kura hei kainga, he kainga hei kura.â â Tumuaki voice Â
âSending him to kura is like sending him to the marae.â â WhÄnau voice
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Within kaupapa MÄori education philosophies tamariki are viewed as precious taonga with unique strengths and passions. Kura work to ensure that âte mana Ĺ te tamaitiâ remains intact, regardless of tamariki behaviours and or differences. KaiÄwhina were reported as adapting the planning and learning activities to best meet the needs of tamariki within this framing. We identified throughout the interviews that kaiÄwhina apply a teaching pedagogy that is responsive and positive. KaiÄwhina have a genuine commitment to working with tamariki to achieve the best possible outcomes for all concerned.Â
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The whÄnau of this tamaiti decided to move him to this kura when it became clear that the school, he was attending saw his disposition as a potential risk to other students and set about trying to modify his behaviour. This kura immediately accepted their son for who he was and for the gifts that he had. The kura considers all children to be unique and special, especially ngÄ ira noa tua. They come for our learning and test our ability to uphold Te Aho Matua. The superpower at this kura is aroha â unconditional love for all from all. The kura have intimate knowledge and relationships with the kura whÄnau.
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âAroha ki te tamaiti, poipoi i te wairua, tiaki tuakiri.â â WhÄnau voice Â
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Tamariki recognise the many ways that kaiÄwhina care for and support them and will replicate what they observe by taking initiative to assist other tamariki in need. We found tamariki are part of creating an environment where they work collectively with kaiÄwhina and kaiako to contribute to their own wellness and success. We heard kaiÄwhina will often be of the whÄnau or will know the whÄnau well and are often the first and only staff member to hear about the varied social issues impacting certain tamariki. KaiÄwhina work closely with the tumuaki to seek ways to support whÄnau and tamariki to work through challenges.Â
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âSometimes our kaiÄwhina know a little more about the child than the kaiako do.â â Tumuaki voiceÂ
âKa koa rawa i te taha o [kaiÄwhina]. Ka kite i tona kanohi, ona emotions.â  â HautÄŤpua voiceÂ
âE Ähei ana te kĹrero ki a ia mĹ ngÄ Ähuatanga o te kÄenga me ngÄ raru o te papa tÄkaro.â â Tamaiti voiceÂ
âTe Äwhina ia kia pai ake tĹnÄ roro.â â HautÄŤpua voice
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In this particular Kura it is crucial that all staff understand the Kaupapa with adherence to the maramataka. For example, if the timetable says it is hakinakina (Physical Education/Sports), but the moon phase is a low or negative energy, they classes will still do games and activities: however, these will be adapted to suit the lunar energy. This supports both the tamariki and the kaiako having optimum teaching and learning times. All tamariki at this kura are remarkably familiar with the phases of the moon and are more aware of how they need to be with one another on certain days. This ensures the maintenance of positive and meaningful relationships with others. This kura also seeks suitable people from within the whÄnau for kaiÄwhina positions because they are already committed to their whÄnau learning through Maramataka.
Early in our wÄnanga with NZEI TRR they shared their understanding of âkaiÄwhina as supportive people, working in diverse ways to support the complex and unique needs of tamariki in Kura Kaupapa MÄori.â Our discussions with tamariki, whÄnau, kaiako, tumuaki and importantly kaiÄwhina documented within Ringa Rehe âHands of Many Talents and skillsâ supports this view. Â
Ringa Rehe builds an understanding of the roles, responsibilities, and effective practices of kaiÄwhina in Kura Kaupapa MÄori settings. The interviews, case studies and report collate the adaptive skills of kaiÄwhina; and their ability to weave together the needs of many to create the best outcome for tamariki. This may mean creating resources, sharing specialist cultural knowledge, or connecting with whÄnau and the wider community outside the classroom.Â
Examples of effective practice vary, as they relate unique contexts of each of the seven Kura Kaupapa MÄori we studied. However, our research findings revealed four key themes which can be used to understand kaiÄwhina practice, experiences and avenues for leverage and support. Â
We also noted shared attributes of kaiÄwhina and Kura Kaupapa across the seven settings.Â
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For these very reasons, significant expectation, value, and mana is placed on kaiÄwhina as a critical component to supporting each tamariki to succeed. Â
In recognising this, many kura are placing a priority on having kaiÄwhina in every classroom to maximise support for kaiako and tamariki as heavy demands and heavy workloads are increasing. As a result, there has been an increase in the number of permanent kaiÄwhina positions available. Â
We found people filling these roles are largely whÄnau and community members already involved or connected to the kura. As a result, whakapapa connections are strengthened, which can enable the wider community, hapĹŤ and iwi to grow an understanding of, and capability in the knowledge and skills important to them as a collective. KaiÄwhina therefore come into the kura, with an understand of the philosophies that shape every facet of the learning experience. Â
Due to the current shortage of te reo MÄori speaking kaiako and te reo MÄori resources, kaiÄwhina have proven that their extensive skill set and dedication to tamariki has successfully filled these voids. This is one contributing factor to the increase for the kaupapa MÄori workforce. Nevertheless, the current pay and workload of kaiÄwhina does not adequately consider the level of knowledge, skill, commitment, and value that they contribute to the learning of tamariki.Â
All kura who took part in this research have a âsuperpowerâ that is unique to them. It is influenced by their locations, the presence of iwi and hapĹŤ and the depth and complexity of thinking around te ao MaĹri. The narratives gathered from a wide range of voice sees KaiÄwhina viewed just as much a âsuperpowerâ within these environments. Tamariki are central to all planning and implementation. KaiÄwhina are key contributors in every aspect of this process with the understanding that everyone has something to offer to the education of tamariki. Consequently, tamariki will be enriched with strong foundations to navigate their future no matter where they are in the world. Â
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KaiÄwhina hold a pivotal role across the kura where they support tamariki, whÄnau, kaiako, and tumuaki. This cross kura focus supports high quality education opportunities in numerous ways. From working one on one with learners as they navigate their education journeys, through to supporting effective teacher practice with resources and specialist knowledge. Evidence shows KaiÄwhina adapt their skills and approach to respond to the needs of the classroom and learners. We believe further inquiry may be required to fully understand this role, responsibilities, best practice and how success may be transferred into other settings. Â
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Aotearoa |
New Zealand |
aroha |
love |
hapĹŤÂ |
sub-tribe |
hautčpua |
talented |
hui |
meetings |
Ira nŠtua |
term used by Te Aho Matua |
iwi |
extended kinship group |
kai |
food |
Kaiako |
teacher |
KaiÄwhina |
teacher aide |
kÄinga |
home |
kaitÄwharau |
protector |
kaupapa |
initiative |
korowai |
cloak |
kura |
school |
mahi |
work |
MÄmÄÂ |
Mother |
mana |
authority |
Mana motuhake |
sovereignty |
Manu pčrere |
graduates of NgÄ Kura Ä Iwi |
MÄori |
indigenous people of Aotearoa, New Zealand |
Maramataka |
the MÄori lunar calendar |
mÄtauranga |
knowledge |
piiori |
students at Te Wharekura ŠManiapoto |
Raukura |
graduates of Kura Aho Matua |
Reo MÄori |
MÄori language |
Ringa Rehe |
Hands of many talents |
taiao |
environment |
tamaiti |
child |
tamariki |
children |
taonga |
treasure |
tauira |
student |
Te Ao MÄori |
MÄori worldview |
Te Tiriti ŠWaitangi |
The Treaty of Waitangi |
Tikanga MÄori |
MÄori customs |
Tino rangatiratanga |
autonomy |
Tumuaki |
principal |
wÄnanga |
series of discussions |
whakapapa |
geneology |
whakawhanaungatanga |
process of establishing relationships, relating well to others. |
WhÄnau |
family |
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Pg 15Â |
âka nui ngÄ momo Ĺ te kaiÄwhina, he kaitiaki mĹ ngÄ tamariki motuhakeâ. |
âKaiÄwhina have many attributes, they take care of our children.â |
Pg 17Â |
âKa haere ki te whakangungu me ngÄ kaiÄwhina.â |
âOur special education needs coordinator supports and provides professional learning development for teacher aides.â |
âHe karu he taringa anĹ ki te akomanga.â |
âAnother set of eyes and ears in the classroom.â |
|
Pg 19Â |
âKa whai wÄhi ngÄ whÄnau ki te kĹrero mĹ ngÄ kaiÄwhina me ngÄ kaiako, ngÄ  kitenga me ngÄ hua i puta.â |
âWhÄnau are given the opportunity to discuss outcomes with KaiÄwhina and Kaiako.â |
âKa tohaina te kaiÄwhina i waenga i a mÄua.â |
âKaiÄwhina alternate between us all.â |
|
âKÄore he maha ngÄ rauemi MÄori, kÄore i tino whai mÄramatanga nÄ te reo PÄkeha.â |
âThere were no resources in MÄori, and I could not understand the english versions.â |
|
Pg 20Â |
âI tÄŤmata hei kairÄŤwhi. Katahi ka whai tĹŤranga hei kaiÄwhina nÄ te ÄŤnoi a te tumuaki.â |
âI started as a reliever. The tumuaki requested that I apply to become a kaiÄwhina.â |
âNĹ te whÄnau te katoa o ngÄ kaiÄwhina.â |
âOur kaiÄwhina are whÄnau.â |
|
Pg 24Â |
âI ngÄ tau Ĺ mua ko te tautoko mai i ngÄ whanonga.â |
âIn previous years, we have had to strategise.â |
âKatahi kia matapaki kĹrero me pÄhea tÄtou e tiaki, e awhina ngÄ tamariki me te kaiÄwhina.â |
âWe are always discussing with KaiÄwhina how we can foster and nurture our tamariki.â |
|
âHe kaiÄwhina mĹ ngÄ kaiako katoa.â |
âA KaiÄwhina working alongside every  Kaiako.â |
|
âHe karu, he taringa, he ringa, he waha kĹrero hei tautoko i ngÄ take me ngÄ whakaakoranga a te kaiako.â |
âAnother pair of eyes, ears and hands, a Communicator to assist the Kaiako during lessons.â |
|
Pg 25Â |
âKei te whakatupu mÄtou i a mÄtou ake kaiÄwhina.â |
âWe continue to grow our own  KaiÄwhina.â |
Pg 26Â |
âEra atu whakangungu, kÄre he hua, he pÄkeha katoa.â |
âI found it difficult to relate to mainstream professional learning development courses.â |
Pg 27Â |
âHe kura hei kÄinga, he kÄinga hei kura.â |
â...the kura is their home.â |
Pg 28Â |
âAroha ki te tamaiti, poipoi i te wairua, tiaki tuakiri.â |
âLove the child, nurture their spirit, and protect their identity.â |
âKa koa rawa i te taha o kaiÄwhina.   Ka kite i tĹna kanohi, ona emotions.â |
âI am happy to see kaiÄwhina, as they are always happy to see me â I see it.â |
|
âE Ähei ana te kĹrero ki a ia mĹ ngÄ Ähuatanga o te kÄenga me ngÄ raru Šte papatÄkaro.â |
âI cant talk to them about everything â whats happening at home or issues in the playground.â |
|
âTe Äwhina ia kia pai ake tĹnÄ roro.â |
âThey help to stimulate the mind.â |
Early in our wÄnanga with NZEI TRR they shared their understanding of âkaiÄwhina as supportive people, working in diverse ways to support the complex and unique needs of tamariki in Kura Kaupapa MÄori.â Our discussions with tamariki, whÄnau, kaiako, tumuaki and importantly kaiÄwhina documented within Ringa Rehe âHands of Many Talents and skillsâ supports this view. Â
Ringa Rehe builds an understanding of the roles, responsibilities, and effective practices of kaiÄwhina in Kura Kaupapa MÄori settings. The interviews, case studies and report collate the adaptive skills of kaiÄwhina; and their ability to weave together the needs of many to create the best outcome for tamariki. This may mean creating resources, sharing specialist cultural knowledge, or connecting with whÄnau and the wider community outside the classroom.Â
Examples of effective practice vary, as they relate unique contexts of each of the seven Kura Kaupapa MÄori we studied. However, our research findings revealed four key themes which can be used to understand kaiÄwhina practice, experiences and avenues for leverage and support. Â
We also noted shared attributes of kaiÄwhina and Kura Kaupapa across the seven settings.Â
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For these very reasons, significant expectation, value, and mana is placed on kaiÄwhina as a critical component to supporting each tamariki to succeed. Â
In recognising this, many kura are placing a priority on having kaiÄwhina in every classroom to maximise support for kaiako and tamariki as heavy demands and heavy workloads are increasing. As a result, there has been an increase in the number of permanent kaiÄwhina positions available. Â
We found people filling these roles are largely whÄnau and community members already involved or connected to the kura. As a result, whakapapa connections are strengthened, which can enable the wider community, hapĹŤ and iwi to grow an understanding of, and capability in the knowledge and skills important to them as a collective. KaiÄwhina therefore come into the kura, with an understand of the philosophies that shape every facet of the learning experience. Â
Due to the current shortage of te reo MÄori speaking kaiako and te reo MÄori resources, kaiÄwhina have proven that their extensive skill set and dedication to tamariki has successfully filled these voids. This is one contributing factor to the increase for the kaupapa MÄori workforce. Nevertheless, the current pay and workload of kaiÄwhina does not adequately consider the level of knowledge, skill, commitment, and value that they contribute to the learning of tamariki.Â
All kura who took part in this research have a âsuperpowerâ that is unique to them. It is influenced by their locations, the presence of iwi and hapĹŤ and the depth and complexity of thinking around te ao MaĹri. The narratives gathered from a wide range of voice sees KaiÄwhina viewed just as much a âsuperpowerâ within these environments. Tamariki are central to all planning and implementation. KaiÄwhina are key contributors in every aspect of this process with the understanding that everyone has something to offer to the education of tamariki. Consequently, tamariki will be enriched with strong foundations to navigate their future no matter where they are in the world. Â
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KaiÄwhina hold a pivotal role across the kura where they support tamariki, whÄnau, kaiako, and tumuaki. This cross kura focus supports high quality education opportunities in numerous ways. From working one on one with learners as they navigate their education journeys, through to supporting effective teacher practice with resources and specialist knowledge. Evidence shows KaiÄwhina adapt their skills and approach to respond to the needs of the classroom and learners. We believe further inquiry may be required to fully understand this role, responsibilities, best practice and how success may be transferred into other settings. Â
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Aotearoa |
New Zealand |
aroha |
love |
hapĹŤÂ |
sub-tribe |
hautčpua |
talented |
hui |
meetings |
Ira nŠtua |
term used by Te Aho Matua |
iwi |
extended kinship group |
kai |
food |
Kaiako |
teacher |
KaiÄwhina |
teacher aide |
kÄinga |
home |
kaitÄwharau |
protector |
kaupapa |
initiative |
korowai |
cloak |
kura |
school |
mahi |
work |
MÄmÄÂ |
Mother |
mana |
authority |
Mana motuhake |
sovereignty |
Manu pčrere |
graduates of NgÄ Kura Ä Iwi |
MÄori |
indigenous people of Aotearoa, New Zealand |
Maramataka |
the MÄori lunar calendar |
mÄtauranga |
knowledge |
piiori |
students at Te Wharekura ŠManiapoto |
Raukura |
graduates of Kura Aho Matua |
Reo MÄori |
MÄori language |
Ringa Rehe |
Hands of many talents |
taiao |
environment |
tamaiti |
child |
tamariki |
children |
taonga |
treasure |
tauira |
student |
Te Ao MÄori |
MÄori worldview |
Te Tiriti ŠWaitangi |
The Treaty of Waitangi |
Tikanga MÄori |
MÄori customs |
Tino rangatiratanga |
autonomy |
Tumuaki |
principal |
wÄnanga |
series of discussions |
whakapapa |
geneology |
whakawhanaungatanga |
process of establishing relationships, relating well to others. |
WhÄnau |
family |
Â
Pg 15Â |
âka nui ngÄ momo Ĺ te kaiÄwhina, he kaitiaki mĹ ngÄ tamariki motuhakeâ. |
âKaiÄwhina have many attributes, they take care of our children.â |
Pg 17Â |
âKa haere ki te whakangungu me ngÄ kaiÄwhina.â |
âOur special education needs coordinator supports and provides professional learning development for teacher aides.â |
âHe karu he taringa anĹ ki te akomanga.â |
âAnother set of eyes and ears in the classroom.â |
|
Pg 19Â |
âKa whai wÄhi ngÄ whÄnau ki te kĹrero mĹ ngÄ kaiÄwhina me ngÄ kaiako, ngÄ  kitenga me ngÄ hua i puta.â |
âWhÄnau are given the opportunity to discuss outcomes with KaiÄwhina and Kaiako.â |
âKa tohaina te kaiÄwhina i waenga i a mÄua.â |
âKaiÄwhina alternate between us all.â |
|
âKÄore he maha ngÄ rauemi MÄori, kÄore i tino whai mÄramatanga nÄ te reo PÄkeha.â |
âThere were no resources in MÄori, and I could not understand the english versions.â |
|
Pg 20Â |
âI tÄŤmata hei kairÄŤwhi. Katahi ka whai tĹŤranga hei kaiÄwhina nÄ te ÄŤnoi a te tumuaki.â |
âI started as a reliever. The tumuaki requested that I apply to become a kaiÄwhina.â |
âNĹ te whÄnau te katoa o ngÄ kaiÄwhina.â |
âOur kaiÄwhina are whÄnau.â |
|
Pg 24Â |
âI ngÄ tau Ĺ mua ko te tautoko mai i ngÄ whanonga.â |
âIn previous years, we have had to strategise.â |
âKatahi kia matapaki kĹrero me pÄhea tÄtou e tiaki, e awhina ngÄ tamariki me te kaiÄwhina.â |
âWe are always discussing with KaiÄwhina how we can foster and nurture our tamariki.â |
|
âHe kaiÄwhina mĹ ngÄ kaiako katoa.â |
âA KaiÄwhina working alongside every  Kaiako.â |
|
âHe karu, he taringa, he ringa, he waha kĹrero hei tautoko i ngÄ take me ngÄ whakaakoranga a te kaiako.â |
âAnother pair of eyes, ears and hands, a Communicator to assist the Kaiako during lessons.â |
|
Pg 25Â |
âKei te whakatupu mÄtou i a mÄtou ake kaiÄwhina.â |
âWe continue to grow our own  KaiÄwhina.â |
Pg 26Â |
âEra atu whakangungu, kÄre he hua, he pÄkeha katoa.â |
âI found it difficult to relate to mainstream professional learning development courses.â |
Pg 27Â |
âHe kura hei kÄinga, he kÄinga hei kura.â |
â...the kura is their home.â |
Pg 28Â |
âAroha ki te tamaiti, poipoi i te wairua, tiaki tuakiri.â |
âLove the child, nurture their spirit, and protect their identity.â |
âKa koa rawa i te taha o kaiÄwhina.   Ka kite i tĹna kanohi, ona emotions.â |
âI am happy to see kaiÄwhina, as they are always happy to see me â I see it.â |
|
âE Ähei ana te kĹrero ki a ia mĹ ngÄ Ähuatanga o te kÄenga me ngÄ raru Šte papatÄkaro.â |
âI cant talk to them about everything â whats happening at home or issues in the playground.â |
|
âTe Äwhina ia kia pai ake tĹnÄ roro.â |
âThey help to stimulate the mind.â |
âşÂ |
What made you apply for this role? |
âşÂ  |
How were you inducted into your role as a kaiÄwhina? |
âşÂ  |
How is your role organised, and who does the organising? |
âşÂ  |
What does a day in a life of a kaiÄwhina at your school look like? What are the variables? |
âşÂ  |
What do you think is good practice â share some of your own practices and experiences. |
âşÂ  |
What are the highlights of your work as a kaiÄwhina? |
âşÂ  |
What are the challenges? |
âşÂ  |
How well resourced are you to carry out your role as a kaiÄwhina? |
âşÂ  |
What PLD have you had? Was it useful? Why or why not? What PLD do you think you need? |
âşÂ  |
If you were responsible for kaiÄwhina, what would this look like? |
Â
âş |
Tell us about your story, how are you and your whÄnau connected to kaiÄwhina in this school. |
âşÂ  |
Thinking about the kaiÄwhina that works with your tamaiti? |
âşÂ  |
Who decides if your tamaiti needs a kaiÄwhina and do the kura talk to you about this first? |
âşÂ  |
Do you get to choose the kaiÄwhina that works with your child? If you could what qualities would you be looking for in a kaiÄwhina and why? |
âşÂ  |
How are the kaiÄwhina organised to work with your tamaiti?  |
âşÂ  |
How much do you and your whanau know about the role of the kaiÄwhina in your kura? |
âşÂ  |
Thinking about the kaiÄwhina that works with your tamaiti  |
âşÂ  |
What are the skills and qualities do you think they have ..../would you look for? |
âşÂ  |
How have they ensure worked effectively with your tamaiti? Share some experiences with us. |
âşÂ  |
Tell us about an experience when kaimahi have made a positive difference to the life of your tamaiti? |
âşÂ  |
How does the kaiÄwhina support you as a whÄnau? |
âşÂ  |
Is there anything else you need? |
âşÂ  |
Anything else you think is important to share about kaiÄwhina in your school? |
We asked these questions to open conversation about the qualities of kaiÄwhina, the role of kaiÄwhina and whÄnau interactions with kaiÄwhina. These questions were also designed to illuminate perceptions of what good practice is and how kaiÄwhina practice impacts tamaiti.Â
Â
âş |
Who are the kaimahi at school that help you with your learning? |
âşÂ  |
Tell us about her/him? What does he or she do? |
âşÂ  |
What is your favourite thing about working with kaiÄwhina? |
âşÂ  |
Can you tell us about some mahi that you have done with kaiÄwhina that you really enjoyed? |
We asked these questions to open conversation about the role of kaiÄwhina, the impact of their role on tamaiti, and the kind of interactions tamaiti view as positive or impactful.Â
Â
âşÂ  |
What does KaiÄwhina mean to this kura? |
âşÂ  |
How do you determine where a kaiÄwhina is needed in your kura? |
âşÂ  |
Who organises the everyday functions of these roles? What works well? What would you do differently? |
âşÂ  |
What is the role of the kaiÄwhina? |
âşÂ  |
Can you share examples of effective practice of kaiÄwhina in your kura? |
âşÂ  |
How well resourced is the kaiÄwhina to carry out her role effectively? |
âşÂ  |
How do you determine what PLD is required for your kaiÄwhina? |
âşÂ  |
What PLD has kaiÄwhina undertaken?  |
âşÂ  |
Was it useful? |
We asked these questions to open conversation about the role of kaiÄwhina, their impact on the wider Kura Kaupapa MÄori, support, leadership, and management.Â
Â
Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and ERO established a working relationship in 2000,underpinned by a shared commitment to students who attend TAM Kura Kaupapa MÄori.Â
Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and ERO formally documented and then began the full implementation of a jointly developed review and evaluation methodology for use in TAM Kura Kaupapa MÄori (2008) and the development of the complementary approach to evaluation and specifically the differentiated review (2009). Â
Â
NgÄ Kura a Iwi o Aotearoa and ERO established a working relationship in 2014 acknowledging the shared commitment to students who attend Kura Ä Iwi. The relationship acknowledges the shared commitment to students who attend Kura Ä Iwi. Together, ERO and NgÄ Kura a Iwi o Aotearoa have worked to develop indigenous review and evaluation methodology that reflects the âspecial characterâ of Kura Ä Iwi and supports the aspirations of both NgÄ Kura a Iwi o Aotearoa and iwi.Â
Â
Kaupapa MÄori education is an alternative to the English medium system built on the dedication of leaders, kaiako, whÄnau, hapĹŤ, iwi and the wider community who support every aspect of its success.Â
âKaupapa MÄori theory is drawn from MÄori ways of knowing and being and assumes the normalcy of MÄori knowledge, language, and culture. It gives voice to MÄori aspirations and expresses the way in which MÄori aspirations, ideas and learning practices can be framed and organised. The implementation of kaupapa MÄori theory emphasises practices that enable MÄori to achieve educational success as MÄori. At its core is the retention of the MÄori language and culture, which provides a foundation for positive transformations and brings about educational, social, and economic advancement.â (Ministry of Education, 2017, p.14)Â
We know that insights about what works for MÄori in and across kaupapa MÄori provision, builds education research, captures good practice while influencing improvement more broadly, across the system.Â
Kaupapa MÄori education has been more explicitly acknowledged as a distinct education provision during 2022, with the formal establishment of Te MatakÄhuki (representing Te RĹŤnanga Nui O NgÄ Kura Kaupapa MÄori, Te KĹhanga Reo National Trust, NgÄ Kura Ä Iwi and Te Tauihu o NgÄ WÄnanga). Â
Â
NZEI Te Riu Roa is the union of more than 46,000 principals, teachers and support staff and specialist staff working in primary, area and secondary schools, early childhood centres, learning support and school advisory services. Â
The NZEI Te Riu Roa vision is to be the most powerful education union in New Zealand. With a mission to advocate for a strong, vibrant, and well-resourced public education system where all tamariki can reach their full potential.Â
Â
The Ministry of Education is the Governmentâs lead advisor on New Zealandâs education system. The Ministry shapes direction for education agencies and providers and contribute to the Governmentâs goals for education.Â
Â
The Education Review office is the New Zealand Governmentâs external evaluation agency that informs and facilitates improvement in early learning services, kĹhanga reo, puna kĹhungahunga, kura and schools.Â
Â
Te Pou Mataaho is EROâs Evaluation and Research MÄori group. This group undertakes evaluation and research and provides specialist kaupapa MÄori expertise. There is always a focus on providing national insights to foster improvement, advance and grow the evidence base, delivering a work programme that examines and builds on quality and the value of education provision for MÄori learners. Â
In this research, Te Pou Mataaho builds upon the research base it has created with RĹŤnanganui and Kura a Iwi which began in 2021 with the creation of Te Kura Huanui, The treasures of successful pathways (June 2021). Â
In the production of Ringa Rehe, Te Pou Mataaho collaborated with Te UepĹŤ Ä-Motu the evaluation and review group within ERO responsible for working with education providers across the MÄori-medium paradigm.Â
Â
Te Ihuwaka is EROâs Education and Evaluation Centre. This centre evaluates the performance of the education system, the effectiveness of programmes and interventions, and shine a light on good practice. Â
As noted, ERO has found research relating to teacher aide experiences in Aotearoa has been limited. In 2022 Ihuwaka released its national report, Working Together: How Teacher Aides Can Have the Most Impact.Â
Â
Â
âşÂ |
What made you apply for this role? |
âşÂ  |
How were you inducted into your role as a kaiÄwhina? |
âşÂ  |
How is your role organised, and who does the organising? |
âşÂ  |
What does a day in a life of a kaiÄwhina at your school look like? What are the variables? |
âşÂ  |
What do you think is good practice â share some of your own practices and experiences. |
âşÂ  |
What are the highlights of your work as a kaiÄwhina? |
âşÂ  |
What are the challenges? |
âşÂ  |
How well resourced are you to carry out your role as a kaiÄwhina? |
âşÂ  |
What PLD have you had? Was it useful? Why or why not? What PLD do you think you need? |
âşÂ  |
If you were responsible for kaiÄwhina, what would this look like? |
Â
âş |
Tell us about your story, how are you and your whÄnau connected to kaiÄwhina in this school. |
âşÂ  |
Thinking about the kaiÄwhina that works with your tamaiti? |
âşÂ  |
Who decides if your tamaiti needs a kaiÄwhina and do the kura talk to you about this first? |
âşÂ  |
Do you get to choose the kaiÄwhina that works with your child? If you could what qualities would you be looking for in a kaiÄwhina and why? |
âşÂ  |
How are the kaiÄwhina organised to work with your tamaiti?  |
âşÂ  |
How much do you and your whanau know about the role of the kaiÄwhina in your kura? |
âşÂ  |
Thinking about the kaiÄwhina that works with your tamaiti  |
âşÂ  |
What are the skills and qualities do you think they have ..../would you look for? |
âşÂ  |
How have they ensure worked effectively with your tamaiti? Share some experiences with us. |
âşÂ  |
Tell us about an experience when kaimahi have made a positive difference to the life of your tamaiti? |
âşÂ  |
How does the kaiÄwhina support you as a whÄnau? |
âşÂ  |
Is there anything else you need? |
âşÂ  |
Anything else you think is important to share about kaiÄwhina in your school? |
We asked these questions to open conversation about the qualities of kaiÄwhina, the role of kaiÄwhina and whÄnau interactions with kaiÄwhina. These questions were also designed to illuminate perceptions of what good practice is and how kaiÄwhina practice impacts tamaiti.Â
Â
âş |
Who are the kaimahi at school that help you with your learning? |
âşÂ  |
Tell us about her/him? What does he or she do? |
âşÂ  |
What is your favourite thing about working with kaiÄwhina? |
âşÂ  |
Can you tell us about some mahi that you have done with kaiÄwhina that you really enjoyed? |
We asked these questions to open conversation about the role of kaiÄwhina, the impact of their role on tamaiti, and the kind of interactions tamaiti view as positive or impactful.Â
Â
âşÂ  |
What does KaiÄwhina mean to this kura? |
âşÂ  |
How do you determine where a kaiÄwhina is needed in your kura? |
âşÂ  |
Who organises the everyday functions of these roles? What works well? What would you do differently? |
âşÂ  |
What is the role of the kaiÄwhina? |
âşÂ  |
Can you share examples of effective practice of kaiÄwhina in your kura? |
âşÂ  |
How well resourced is the kaiÄwhina to carry out her role effectively? |
âşÂ  |
How do you determine what PLD is required for your kaiÄwhina? |
âşÂ  |
What PLD has kaiÄwhina undertaken?  |
âşÂ  |
Was it useful? |
We asked these questions to open conversation about the role of kaiÄwhina, their impact on the wider Kura Kaupapa MÄori, support, leadership, and management.Â
Â
Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and ERO established a working relationship in 2000,underpinned by a shared commitment to students who attend TAM Kura Kaupapa MÄori.Â
Te RĹŤnanganui o NgÄ Kura Kaupapa MÄori o Aotearoa and ERO formally documented and then began the full implementation of a jointly developed review and evaluation methodology for use in TAM Kura Kaupapa MÄori (2008) and the development of the complementary approach to evaluation and specifically the differentiated review (2009). Â
Â
NgÄ Kura a Iwi o Aotearoa and ERO established a working relationship in 2014 acknowledging the shared commitment to students who attend Kura Ä Iwi. The relationship acknowledges the shared commitment to students who attend Kura Ä Iwi. Together, ERO and NgÄ Kura a Iwi o Aotearoa have worked to develop indigenous review and evaluation methodology that reflects the âspecial characterâ of Kura Ä Iwi and supports the aspirations of both NgÄ Kura a Iwi o Aotearoa and iwi.Â
Â
Kaupapa MÄori education is an alternative to the English medium system built on the dedication of leaders, kaiako, whÄnau, hapĹŤ, iwi and the wider community who support every aspect of its success.Â
âKaupapa MÄori theory is drawn from MÄori ways of knowing and being and assumes the normalcy of MÄori knowledge, language, and culture. It gives voice to MÄori aspirations and expresses the way in which MÄori aspirations, ideas and learning practices can be framed and organised. The implementation of kaupapa MÄori theory emphasises practices that enable MÄori to achieve educational success as MÄori. At its core is the retention of the MÄori language and culture, which provides a foundation for positive transformations and brings about educational, social, and economic advancement.â (Ministry of Education, 2017, p.14)Â
We know that insights about what works for MÄori in and across kaupapa MÄori provision, builds education research, captures good practice while influencing improvement more broadly, across the system.Â
Kaupapa MÄori education has been more explicitly acknowledged as a distinct education provision during 2022, with the formal establishment of Te MatakÄhuki (representing Te RĹŤnanga Nui O NgÄ Kura Kaupapa MÄori, Te KĹhanga Reo National Trust, NgÄ Kura Ä Iwi and Te Tauihu o NgÄ WÄnanga). Â
Â
NZEI Te Riu Roa is the union of more than 46,000 principals, teachers and support staff and specialist staff working in primary, area and secondary schools, early childhood centres, learning support and school advisory services. Â
The NZEI Te Riu Roa vision is to be the most powerful education union in New Zealand. With a mission to advocate for a strong, vibrant, and well-resourced public education system where all tamariki can reach their full potential.Â
Â
The Ministry of Education is the Governmentâs lead advisor on New Zealandâs education system. The Ministry shapes direction for education agencies and providers and contribute to the Governmentâs goals for education.Â
Â
The Education Review office is the New Zealand Governmentâs external evaluation agency that informs and facilitates improvement in early learning services, kĹhanga reo, puna kĹhungahunga, kura and schools.Â
Â
Te Pou Mataaho is EROâs Evaluation and Research MÄori group. This group undertakes evaluation and research and provides specialist kaupapa MÄori expertise. There is always a focus on providing national insights to foster improvement, advance and grow the evidence base, delivering a work programme that examines and builds on quality and the value of education provision for MÄori learners. Â
In this research, Te Pou Mataaho builds upon the research base it has created with RĹŤnanganui and Kura a Iwi which began in 2021 with the creation of Te Kura Huanui, The treasures of successful pathways (June 2021). Â
In the production of Ringa Rehe, Te Pou Mataaho collaborated with Te UepĹŤ Ä-Motu the evaluation and review group within ERO responsible for working with education providers across the MÄori-medium paradigm.Â
Â
Te Ihuwaka is EROâs Education and Evaluation Centre. This centre evaluates the performance of the education system, the effectiveness of programmes and interventions, and shine a light on good practice. Â
As noted, ERO has found research relating to teacher aide experiences in Aotearoa has been limited. In 2022 Ihuwaka released its national report, Working Together: How Teacher Aides Can Have the Most Impact.Â
Â
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