Nau ​mai, tauti mai ki tēnei ataatata o ngā awheawhe o Te Whāriki 2017.

Kei ngā āpiti ​o ngā hau e whā​, ​kei ngā mana whenua o aua takiwā, tēnā koutou.

A warm welcome to this recording of the workshop presentation of Te Whāriki 2017 – an exciting opportunity for us to re engage with the curriculum. To the visitors of the four winds, the canoes of the four shores to the many affiliations, greetings to you all.

Ki ngā iwi o te Moana Nui-a-Kiwa. Talova Lava, Kia Orana, Bula Vinaka, Malo e lelei, Fakaalofa lahi atu, Talofa ni. Warm Pasifika greetings. CORE Education is delighted to be presenting this recording on behalf of the Ministry of Education/Te Tāhuhu o Te Mātauranga to introduce you to the updated Curriculum which was officially launched by the Honorable Hekia Parata in April 2017.

In the foreward of Te Whāriki 2017, the Honorable Hekia Parata wrote, “I would like to acknowledge the significant contribution of Te Kōhanga Reo National Trust in supporting the development of the original Te Whāriki, which draws upon traditional Māori concepts underpinning the philosophy of kōhanga reo.”

“Me tuku mihi hoki ki Te Poari Matua o Te Kōhanga Reo e tautoko nei i te whanaketanga o te putanga tuatahi o Te Whāriki, e torotoro nei i ngā tikanga Māori hei rapunga whakaaro mō te kōhanga reo”.

These concepts were embraced by the wider early childhood learning sector and continue to frame our thinking today. The Trust has also made a strong contribution to this revision. “I tuatokohia ēnei tikanga e te rāngai kōhungahunga o mua, ā, e whakamahai ana i ēnei rā tonu." (MOE 2017, page 2).

Tākina te karakia.

Unihia te pō, te pō whiri maārama

Tomokia te ao, te ao whatu tāngata

Tātai ki runga, tātai ki raro, tātai aho rau

Haumi e, hui e, tāiki e!

This recording is an opportunity to begin exploring the updated Te Whāriki.

This introductory presentation is in five separate parts for easy access. It has been designed so that you can revisit different parts in your own time, ā tōna wā – on your own, or with your colleagues. You are encouraged to take notes, pause for reflection, and take the time for valuable discussion.

Part one – Wāhanga tuatahi. Introduction, review, and main changes. He whakataki, he arotake me ngā rerenga kētanga matua.

Part one includes the introduction, review, and main changes – and the purpose here is to explain why Te Whāriki has been updated and what has changed. This section of the presentation is also about your connection and the history with Te Whāriki as a bicultural framework. This is an opportunity for you to think about how you use Te Whāriki at the moment. Personal stories are important as we look to review our practice. You may like to pause the recording here and take some time to consider these questions and record your responses.

Think about your first impressions.

One theme in the research and evaluations has been a concern that the sector have drifted away from referring directly to the document. A key question here is, “How you are currently using Te ‘Whāriki?”

For example, think about the principles/kaupapa whakahaere – how do you use these?

The Ministry of Education statement which you can find in the link talks about, "… a stronger focus on bicultural practice, the importance of language, culture and identity and the inclusion of all children." When Honourable Hekia Parata launched the updated curriculum in April 2017, she also acknowledged its origins and strongly positioned Te Whāriki as a curriculum for children today and into the future. Te Whāriki 2017 reflects a contemporary Aotearoa. While Te Whāriki is considered an internationally recognised visionary bicultural framework, research into the implementation over the last 10 years continues to highlight this as a key area to strengthen. A key focus therefore of Te Whāriki 2017 is to support success for Māori as Māori and you are encouraged to keep this at the forefront of your review of practice.

At this time we would like to acknowledge the original writers of Te Whāriki: Sir Tamati Reedy and Lady Tilly Reedy and Emeritus Professor Helen May and Professor Margaret Carr.

I mihi tuatahi ki ngā kaituhituhi o Te Whāriki a te Kōhanga Reo Sir Tamati Muturangi Reedy raua ko tōna hoa rangitira Lady Tilly Te Koingo Reedy, e mihi ana ki a rāua rātou ko ngā tipuna o Ngati Pōrou.

I mihi tuarua ki ngā kaituhituhi o Te Whāriki: He Whāriki mātauranga mō ngā mokopuna o Aotearoa Professors Helen May and Margaret Carr.

And for this update, the Ministry appointed a writing team of academics and practitioners in July 2016. We would like to acknowledge the work of the contributing writers to the updated Te Whāriki 2017; Dr Lesley Rameka, Brenda Soutar, Prof Claire McLaclan, Leolofi Kupa. Dr Helen Hedges, Ass Prof Sally Peters and Keri Pewhairangi.

In this slide we see five areas of practice that are supported by evidence as being important to children’s learning success. This is a good place to start with your implementation.

The Advisory Group on Early Learning consulted with the sector regarding the curriculum, and in 2015 recommended an update of Te Whāriki to strengthen curriculum implementation and early learning continuity. ERO also provided a national overview – and on this slide we see The Early Learning Curriculum 2016, this publication is a synthesis of 17 reports across 10 years and several trends emerged. This is a useful resource to revisit because it highlights current trends in Aotearoa/NZ across early childhood services as well as identifying areas of practice that need strengthening.

Both reports found that Te Whāriki was implemented inconsistently, especially around Tikanga-a-rua (biculturalism), inclusion, engaging parents and whānau. Services were not clearly identifying learning priorities for their curriculum design, or for children.

The review of Te Whāriki 2017 also incorporated research about intentional teaching and the importance of domain knowledge; identifying the aspirations of local iwi and hāpu and other issues shaped and influenced the update.

The Early Childhood Advisory Committee provided advice to the Ministry and consultation on the draft and this included 36 face-to-face hui, online surveys and opportunities for written submissions. These findings significantly shaped and influenced the update.

The final version included additional specialist input and was tested with stakeholders prior to the launch.

These two documents you see here, report on the consultation process and the feedback from the sector. At the bottom of the slide is a link to the education website where you can find these reports. They outline the main themes of feedback and how the Ministry of Education responded and made changes as a result. Seven key themes were addressed in the final version of Te Whāriki 2017. The final version is very different from the draft. The Honourable Hekia Parata wrote, "This update reflects changes in the early learning context, including the diversity of New Zealand society today, contemporary theories and pedagogies" (Hekia Parata, MOE 2017, page 2).

What was life like growing up in 1996?

What has changed and what is happening in Early Childhood 20 years on?

We know that more children are participating in early childhood education and much younger children are attending for longer periods of time.

There is an increase in Māori medium pathways.

We know that kaiako are making thoughtful and integrated use of digital technology in their services.

What do you think has been the impact of globalisation?

Te Whāriki 2017 supports the work of Kāhui Ako/Communities of Learning, a Ministry of Education program designed to, "bring their collective efforts to enabling the learning success of every child" (MOE 2017, page 2).

The challenge for the system has been to design policy that addresses equity issues and achieve excellent outcomes for learners. We will look at the implications of this in part three of this presentation: Five key ares to strengthen.

Te Whāriki 2017, "makes explicit links to The New Zealand Curriculum and Te Marautanga o Aotearoa and positions our children as 21st century citizens" (Hekia Parata, MOE 2017, page 2).

Tuhia āu whakautu.

You may like to pause this recording and think about these questions. You may notice one of the important changes in the update is the layout and structure. There is a much stronger bicultural framing. Te Tiriti o Waitangi is intentionally placed at the beginning of the document. The flip book design gives equal status and recognition to both documents.

It is important to know and understand that these are not a translation of each other. The metaphors, Kaupapa Māori theory and te ao Māori whakaaro can be lost in the process of translation.

Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa Early childhood curriculum outlines the framework and advice for all services except ngā kōhanga reo. Te Whāriki a te Kōhanga Reo is a distinct curriculum pathway for mokopuna and their whānau for kōhanga affiliated to the National Trust.

The explanation for the two pathways is set out in the centre of the flip book on page 69 in the bicultural document and page 42 in the indigenous document.

As mentioned earlier, Te Whāriki is internationally recognised as an exemplary curriculum framework because of the two distinct pathways. "Te Whāriki had its beginning in Māori pedagogical and philosophical beliefs” (Te One, 2013, page 11). The kaupapa whakahaere/Principles and Taumata Whakahirahira/Strands incorporate the philosophical and theoretical concepts underpinning of the curriculum. These have been retained and strengthened.

The update now includes “Kaupapa Māori theory which is drawn from Māori ways of knowing and being and assumes normalcy of Māori knowledge, language and culture.” Kaupapa Māori theory emphasises practices that enable Māori to achieve educational success as Māori” (MOE 2017, page 61). In the 1996 version of Te Whāriki there were over 100 learning outcomes. These have been reviewed and condensed to 20.

In this update the principles and strands are seen as touchstones integrated throughout curriculum design. With this in mind consider, how do your teaching decisions, planning, assessment, and evaluation practices reflect the principles and the strands? Notice at the bottom of each page that outlines the principles of Te Whāriki, there are direct links to the New Zealand Curriculum and Te Mārautanga o Aotearoa this will support learning continuity between sectors.

So let's review some of the changes. There are some subtle and some significant changes, all with the aim to improve the effective implementation and to authentically honour the intentions of the document.

We have had a look at some of the shifts in context. Some of the language has been updated. The use of the word kaiako and mokopuna have been used for example. Page 7 and the glossary on pages 66 and 67 talk about when these are used in the document and the whakapapa of these kupu/words. The word kaiako is used instead of teacher or practitioner. This was carefully considered with consultation through hui. Kaiako conceives learning and teaching as part of the same process. A kaiako includes adults in parent-led services and considers children also. This normalises the use of te reo Māori and supports the Tiriti statement on Page 3 which aspires to shifting te reo Māori to a thriving language.

The learning outcomes have been thoughtfully reviewed and condensed. There is explicit reference to Pasifika perspectives throughout the document. References to ‘special needs’ have been updated by using inclusive language for ‘all children’. There is specific mention of New Zealand Sign Language being available to children who are deaf and hard of hearing.

The weaving metaphor is now reflected in all three curriculum documents in Aotearoa/New Zealand.

At the bottom of this slide is a web link, where you can find resources, examples of good practice, ideas, and reflective questions.

On this slide is a sample of the link where you can currently find sections on:

• deciding what matters here
• identity, language, and culture
• parents and whānau
• pathways and transitions
• making learning visible.

This site is constantly being developed and updated with your needs in mind.

Thanks for joining us for part one.

Part two – Wāhanga tuarua, guide to Te Whāriki rua mano tekau ma whitu.

Nau mai haere mai, welcome to part two: Guide to Te Whāriki.

Part two of this presentation takes a closer look at the revised document to familiarise you with the new layout and content. It would be helpful to have a copy of Te Whāriki in front of you. You can download a copy from the Ministry of Education website at the link shown. On page 4 you can find the contents page. You can see Te Whāriki 2017 is organised by section and colour band. The colour bands are also linked to the various sections and chapters on the website Te Whāriki Te Kete Ipurangi or Te Whāriki TKI. This design feature was based on feedback from the sector. The layout is designed to make the document clear and easy to navigate. Te Tiriti o Waitangi is positioned prominently at the start of the document on page 3. This is because as kaiako in Aotearoa, we realise and fully enact the bicultural intentions of the document and our shared responsibility to uphold the articles of Te Tiriti.

Key ideas here are:

• achieving equitable outcomes for whānau Māori to succeed as Māori
• ensuring that Te Reo Māori not only survives but is a thriving language
• providing mokopuna with culturally responsive environments – a crucial role for early childhood education
• te Tiriti providing the foundation for all new migrants to belong here as Tangata Tiriti.

The 2017 Te Whāriki curriculum reflects this partnership in text and structure. We all share responsibility for enacting Te Tiriti aspirations as we use Te Whāriki with mokopuna and whānau; with hapū and iwi. We invite you to take time now to read the new statements, reflect on your practice, your understanding, your commitment, and what support you require. You may wish to pause as you consider these questions.

• How is Te Tiriti enacted in your service now?
• What are you are doing to ensure that te reo Māori not only survives but thrives?
• How is your service culturally responsive?
• How do you ensure mokopuna are provided with equitable opportunities to learn?
• What more do you need to do meet Te Tiriti obligations?

The aspiration statement from the original Te Whāriki in 1996, has been retained and given greater visibility on page 5.

Located in Aotearoa/New Zealand this vision implies a society that recognises Māori as tangata whenua (MOE 2017, page 6).

He purapura i ruia mai i Rangiātea e kore e ngaro. A seed sown in Rangiātea will never be lost.

The choice of the whakataukī throughout this curriculum document is deliberate and these are placed purposefully to provoke reflection. The introduction on page 6 explains the curriculum and this whakataukī. This whakataukī encompasses the messages in the curriculum about the mana of the child and links to past, present, and future.

Kotahi te kākano, he nui ngā hua o te rākau. A tree comes from one seed but bares many fruit.

Pages 8 and 9 outline the diversity of early learning services in Aotearoa, including different service types, philosophies, and characteristics.

Te Whāriki 2017 is a unifying framework which outlines "what matters here" in Aotearoa/New Zealand. This is about the local curriculum, the learning that is valued in each context. The distinct curriculum for Kōhanga Reo is explained here. References to additional curriculum guidelines for Pasifika services are found here. This is a key section on the Te Whāriki Te Kete Ipurangi website and is a good place to start as you revisit your own curriculum whāriki.

He whāriki he whakamana i te mokopuna, hei kawe i ngā wawata. A whāriki that empowers the child and carries our aspirations.

Te kōwhiti whakapae whāriki, or woven mat, is used once again in the document as a metaphor with the same four principles and strands interwoven.

Kei te ringa toi, Mari Rōpata Te Hei, nei ngā mihi mutunga kore mau i whakahou ai i te tohu.

As you can see, the colours have changed and draw on whakapapa from Te ao Māori. "The dark colour symbolises Te Po from the realm of enlightenment and te Kore the realm of potential. The green represents new life and growth. The purple, red, blue, and teal have many differing cultural connotations and are used here to highlight the importance of the principles as the foundations of the curriculum” (MOE 2017, page 11).

"The kōwhiti whakapae whāriki symbolises the start of a journey that will take the traveller beyond the horizon" (MOE 2017, page 11).

Kaiako in early childhood settings weave together the principles and strands, in collaboration with children, parents, whānau, and community, to create a local curriculum for their setting. Understood in this way, the curriculum or whāriki is considered "a mat for all to stand on".

On page 12 in the green section – A curriculum for ALL children, the whakataukī reads: "Ehara taku toa, i te toa takitahi, he toa takitini.” "I come not with my own strengths but bring with me the gifts, talents, strengths of my family, tribe and ancestors.”

We know that:

• affirming each child’s language and culture supports strong learner identity
• an inclusive curriculum removes barriers to participation, be physical, social, or conceptual
• one of the things that sets Te Whāriki apart from other curriculums is that it includes infants, toddlers, and young children. All children are able to access the whole curriculum
• kaiako adapt the environment and teaching approaches as necessary to invite full participation in a rich curriculum
• the curriculum acknowledges differing social and cultural expectations, broad patterns of development, and a pedagogy of care that balances secure and predictable with adventurous and challenging.

There is a new phrase in this section – ā tōnā wā – in their own time. This acknowledges children’s rights to reach their full potential and learn in their own time and in their own way. This requires kaiako, to attune to that pace, listening and watching deeply and respectfully.

The Kaupapa Whakahaere/Principles begins on page 17, in the yellow section. The principles remain as they were, and are intended as "touchstones for curriculum design and decision making". These principles are a guide for every aspect of pedagogy and practice and are crucial to the weave of the curriculum with a focus on the mana of the child. They are also referred to throughout the document – they used to be sectioned off, now they are woven in. Te āo Māori is strongly affirmed and acknowledged.

Think about how have you engaged with the principles in the past. From page 18 onward in this section, you will notice at the bottom of each page a new addition with specific reference to The New Zealand Curriculum. The introduction to Taumata whakahirahira – the strands, start on page 22 in the blue section. The five strands remain the same. Again here we see the strands – the full promise of Te Whāriki as a rich curriculum where relationships and experiences combine to empower children as competent and confident learners.

The strands set out valued knowledge, skills, attitudes, and dispositions. The goals describe the facilitating environment for children’s learning. The learning outcomes are broad statements that encompass; knowledge, skills, attitudes, and dispositions that children develop a tōna wa. They are specific to Aotearoa and are a reflection of "what is important here”. The final part of each strand provides support for leaders and managers.

You can find a set of reflective questions here for kaiako, intended to support pedagogical inquiry and internal evaluation. Feedback from the consultation process asked for these to be retained.

An overview is on pages 24 and 25. It is the full promise of the curriculum at a glance. This will become useful as you critically examine your curriculum and ensure all children in their time at your service experience the breadth and depth across all the learning outcomes.

Every child deserves the opportunities to develop the full range of these capabilities over time and with guidance and encouragement. Each service will explore/make sense of these in their own ways and set their own priorities for groups and individuals. Each service will also need to consider how you can provide evidence of how you are providing opportunities for children to meet these learning outcomes in multiple ways.

Page 51 in the purple section is where the pathways to school and kura are discussed. This connects the vision of Te Whāriki with The New Zealand Curriculum and Te Marautanga o Aotearoa using the concept of weaving as a shared practice. The learning outcomes of Te Whāriki are linked to the key competencies, values, and learning areas of the school and kura curricula. All three curricula use the weaving metaphor for curriculum design as well as for shared practice. This section of Te Whāriki is intended to support dialogue across ECE and schools/kura and in Communities of Learning | Kāhui Ako about local curriculum and learner progress. Over time our system will better support personalised learner pathways.

Here is an example of the documents referred to on pages 51 and 52. Te Whāriki 2017 emphasises the critical role of kaiako.

“The primary responsibility of kaiako is to facilitate children’s learning and development through thoughtful and intentional pedagogy” (MOE 2017, page 59). This was a key area that the sector wanted further guidance on.

On page 59 you will find responsibilities of kaiako. This section identifies a range of kaiako capabilities and practices known to have a positive impact on children’s learning. Kaiako are reminded to bring their knowledge of the child, and in partnership with parents and whānau, set learning priorities. “Promoting and supporting the ongoing learning and development of kaiako is a key responsibility of educational leaders”. The principles are again revisited in this section – they are a synthesising of Māori thinking and socio-cultural theorising. In this update, Kaupapa Māori is a legitmate theory – that validates and affirms Māori as Māori. The theories and approaches are briefly outlined and notes emerging areas of research (life course and neuroscience) and the impact of environment on children’s development and learning. The update acknowledges that a wide range of educational ideas and philosophies exist and will be reflected in specific services’ curriculum design. The website (Te Whariki TKI) is the repository for all of this information.

This section begins on page 63 and sets out the purpose of assessment. “Assessment makes valued learning visible. Kaiako use assessment to find out about what children know and can do, what interests them, how they are progressing, what new learning opportunities are suggested, and where additional support may be required”. The principles set out touchstones for assessment practice. Kaiako can draw from existing frameworks (Kei tua o te pae and Te Whatu Pōkeka). There is no one right way to gather information about children’s learning but kaiako should use a range of methods to document children’s learning and kaiako practices.

The purpose of planning is to ensure children experience a rich curriculum that empowers them as learners. The purpose of internal evaluation is to strengthen practice so that valued learning occurs and improved outcomes for children. It is important that we take time here to acknowledge and honour the mahi of the Kōhanga Reo Trust who are the kaitiaki of this taonga. I would like to bring your attention to the mihi from the Hon Hekia Parata at the beginning of the book on page 2.

“Me tuku mihi hoki ki Te Poari Matua o te Kōhanga Reo e tautoko nei te whanaketanga o te putanga tuatahi o Te Whāriki e torotoro nei i ngā tikanga Māori he rapunga whakaaro mō te Kōhanga reo.”

This acknowledges the significant contribution of Te Kōhanga Reo National Trust in supporting the development of the original Te Whāriki in 1993, which draws upon traditional Māori concepts underpinning the philosophy of Kōhanga Reo and can be found woven throughout the 2017 revised Te Whāriki.

He mihi nui tēnei ki ngā kōhanga Reo mō tēnei taonga… He mihi hoki ki ngā wāhine pukenga ko Jean Puketapu raua ko Iritana Tāwhiwhirangi.

Te Whāriki a te Kōhanga Reo has been developed by the National Trust and is intended for use in kōhanga reo. Starting as a grassroots, whānau led movement, kōhanga reo have led the revitalisation and sustenance of te reo and tikanga Māori. Te Whāriki a te Kōhanga reo outlines the curriculum for mokopuna in kōhanga reo. Both pathways are of equal status and have mana in their own right, neither part of the combined document is a translation of the other. This is pointed out on page 69 of the document, which explains the two pathways.

Page 11. The Kōhanga whāriki is distinct in its weave and can also be understood as a metaphor for the developing tamaiti. Interpreted in this way, here, the whāriki includes four dimensions of human development: tinana, hinengaro, wairua, and whatumanawa. Kaupapa whakahaere (principles) and Taumata whakahirahira (strands) intersect with children’s growing capacities – tinana – physical, hinengaro – cognitive, wairua – spiritual and whatumanawa – emotional. The whāriki also signifies the start of a journey that will take the traveller beyond the horizon, hence the part on the right that looks left open for further weaving, symbolising the potential of tamariki going forward.

Page 28. Te Kōhanga Reo have their own learning outcomes which are closely aligned to the learning outcomes in Te Whāriki but distinct to kōhanga aspirations and context. The Trust is the repository of deeper knowledge of Te Whāriki a te Kōhanga reo and the kaitiaki of this taonga.

As Tiriti partners and pointed out in the beginning of the English-medium document, it is the responsibility of both Tiriti partners to support the language to thrive, and is a strong aspiration of Te Whāriki 2017 looking to the future.

No reira tēnei te mihi ki a koutou. Thanks for joining us for part two.

Part three – Wāhanga tuatoru, five key areas to strengthen, e rima ngā māhanga matua hei whakakaha.

Nau mai haere mai, welcome to part three: five key areas to strengthen. These five areas of practice are supported by evidence as being important to children’s learning success. The richness of Te Whāriki is strengthened through its bicultural framing. Every child needs to experience the breadth and the depth of the curriculum. This applies to Infants, toddlers, and young children. Including every child means removing barriers and providing support where required.

The concept of rangatiratanga is related to agency, where children become increasingly confident and competent to run their own lives. A focus on learning that matters here is related to the idea of a local curriculum.

Kaiako are the key resource in any early childhood service. Your primary responsibility is to facilitate children’s learning and development through thoughtful and intentional pedagogy (MOE 2017, page 59). This means you need a wide range of capabilities, which are outlined on page 59. On this slide, there are four different but connected ideas.

Learner identity is strengthened when education affirms the culture and language of the home.

Parent and whānau engagement in their child’s education is a powerful determinant of learning success.

The shift here in this update is for parent/whānau involvement in learning, building shared understanding of what children are learning over time. This relates to the Ministry’s wider work programme that is focused on 0-18 learner pathways, where curricula progress is understood and learners are supported to take next steps, while pursuing their specific interests. It will be achieved through stronger communication across the settings and a shared commitment to learner progress.

Part four – Wāhanga tuawhā. Workshops, ngā awheawhe.

Nau mai haere mai, welcome to part four of the workshops. Part four, this is an opportunity for you to delve deeper into the update of Te Whāriki 2017. These exercises are designed to support your exploration of the revised learning outcomes. You are encouraged to reflect and think critically as you examine your practice and curriculum implementation. For these workshops you will need the Learning Outcome cards. These can be downloaded from Te Whāriki TKI.

The workshops can be done by yourself or as a team. Record your responses, take photos of your whāriki, and discuss with others.

In this exercise, using the set of outcomes cards, show the learning that is valued in your service’s curriculum. Show the learning that is foregrounded (learning priorities) and back-grounded at this time.

Why is the curriculum designed in this way?

You can pause the recording here to take some time to undertake this exercise.

Now focus on a child. Use the Learning Outcome cards again to show the learning that is valued/foregrounded and ask:

• Why are these learning priorities foregrounded?
• How are these learning priorities foregrounded?
• What might be the next steps for this child?

What insights have you gained from this activity?

The final exercise is in two parts. Firstly, identify an area where your curriculum is especially strong. As well as the questions on the slide, you could think about how it became a strength for your curriculum, and how this is sustained over time.

And now, idenitfy an area you would like to strengthen. A key question to consider here is – why have you chosen this area?

From this exercise you could take away one goal or action that you are going to work on as a team.

Tuhia āu whakautu. Take the time to record your insights from this series of examples.