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Nan Bella at Waiwhetu School, July 1991. Image: Mark Coote
Nan Bella at Waiwhetu School, July 1991. Image: Mark Coote

ĀteaAugust 27, 2018

Māori don’t need Chris Hipkins to tell us what’s best for our mokopuna

Nan Bella at Waiwhetu School, July 1991. Image: Mark Coote
Nan Bella at Waiwhetu School, July 1991. Image: Mark Coote

Shane Te Pou looks at the Ministry of Education’s plans to close down the current charter school model, and what it means for Māori education.

Unleashing the Rogernomics revolution on New Zealand without warning and without care for the short-term consequences was Labour’s greatest shame of the 20th century.

More recently Labour shamed itself with the Foreshore and Seabed confiscation and the Electoral Finance Act attack on free speech.

But there were reason for these disgraces, even if you disagree with them. David Lange knew something had to be done to stop running New Zealand like a Polish shipyard. Helen Clark worried the foreshore and seabed litigation would alarm Pākehā and she wanted to stop the Exclusive Brethren from spending millions to influence elections.

Jacinda Ardern and Chris Hipkins have no such excuse for her attack on charter schools. Their move is pure ideology and nothing more. It shames the new government.

Māori were the most enthusiastic about the new charter school model and with good reason. There is no doubt the school system has failed many of our people (while also doing a fantastic job for others).

Compared with everyone else, Māori are underrepresented in early childhood education, start truanting at primary school, drop out of high school early, don’t move on to tertiary education, fail to obtain qualifications, become pregnant and unemployed, commit crime and get sent to jail.

The reasons are complex, a legacy of colonisation and racism. But Māori have not sat back and whinged. Instead, one of the greatest sources of pride in Māori communities over the last 40 years is how we have assumed responsibility for our tamariki and mokopuna from the colonial power, taken the initiative and provided at the flaxroots the kind of education that we know will allow them to succeed in modern Aotearoa and globally.

First with Te Kohanga Reo, then Kura Kaupapa Māori and wānanga, Māori have taken it upon ourselves to prepare our children for the modern age, and to ensure the survival of our reo and tikanga.

When the history of the second thousand years of the Māori people is told, the likes of Jean Puketapu, Iritana Tawhiwhirangi, Katerina Mataira, Pita Sharples, Graham Smith, Linda Smith, Cathy Dewes, Tuki Nepe, Rahera Shortland, Pem Bird, Toni Waho, Toby Curtis, Rongo Wetere, Iwi Kohuru Mangu and Rewi Panapa deserve to be seen as among the greatest of our people.

Added to that list should be Māori charter school pioneers like Roana Bennett and Raewyn Tipene.

As a former Labour Party member and activist, I would like to be able to say it has been my party that has helped these leaders to succeed as the Treaty partner but sadly I cannot.

It was the Muldoon Government that first got behind Kohanga Reo, the Bolger Government that first funded Kura Kaupapa Māori and Wananga and launched Te Whāriki and Māori-specific curricula, and the Key Government that first backed charter schools.

Whether any of these prime ministers backed these initiatives because they saw themselves as the Treaty partner or just because they wanted to try something new to tackle Māori failure makes little difference.

They backed Māori education when it counted.

Sadly, Labour can’t point to anything like the same record.

Now, in an (unsuccessful) effort to please the teacher unions, Chris Hipkins has decided to close down the charter school model that was about to unleash the next wave of Māori educational innovation without having to go back and beg the Treaty partner for financial support.

In response to criticism, Hipkins says he doesn’t believe Māori students “should be forced to leave the public education system and go into a form of private school to get the education they deserve” and nor does anyone else.

But Māori frankly don’t need Hipkins to tell us what’s best for our mokopuna. For 178 years we have waited for the Treaty partner to meet our children’s needs. Despite the best intentions of some of the giants of the Pākehā political world including King Dick Seddon, Peter Fraser, David Lange, Lockwood Smith, Trevor Mallard and Steve Maharey, we are still waiting. We don’t have any confidence that Hipkins, a former student union president and Labour Party careerist, will do any better than they did.

Get out of the way Mr Hipkins. Give Māori the freedom to teach our children in our own language, in our own culture and using our own pedagogy, and we will close the gaps between Māori and Pākehā students and deliver to Aotearoa New Zealand the artists, business leaders, scientists, jurists, musicians, writers, legislators and mums and dads of the future.

Keep going!
Hana Tapiata
Hana Tapiata

ĀteaAugust 23, 2018

Simon says the seasons are changing, but my calendar says, not yet…

Hana Tapiata
Hana Tapiata

Are our plants blooming early, or are we using a redundant system to coordinate our lives?

If you look outside right now – go on – what do you see? Depending on where you’re reading this, that answer varies. Obviously. But if you happen to look up from your device anytime soon and appreciate the trees, hedges or plants around you, you’ll notice they’re starting to flower and blossom.

But it’s not even springtime yet?! That doesn’t start ’til September, according to my calendar. Spring starts on September 1 (or even more correctly, on the spring equinox, which is on September 23 this year), then summer on December 1 (or December 22, the summer equinox) and so on.

Have we become that disconnected from our environment that even though we can see flowers are starting to bloom, and shifts and changes in nature and in the weather are in motion, we still find ourselves relying on a calendar to tell us what the environment is doing, and when?

Calendars are great, don’t get me wrong. I have an affinity for ‘going with the flow’ and rely on my intuition to guide me through life. But when it comes to remembering dates, organising my schedule and keeping track of tasks and due dates, my intuition falls incredibly short. Calendars are a useful tool that serve a purpose.

But why would we use a tool that doesn’t factor in the ebb and flow, the rise and fall, the changes in our environment to inform us of what’s happening in our environment?

Traditionally, our tūpuna would make regular observations of their environment, which would include a forecast of what to expect and what to be mindful of in the coming months. Matariki, Tautoru and Puanga are some of the more popular star constellations still observed today, ones that were interpreted to inform the decision making about what to do, how to do it, and when. Our tūpuna would also examine the interactions between the sea and land, analyse how the winds blow, watch Hina and how she behaves in the sky. They would study birds and their migratory patterns, blooming periods for flowers and plants, certain stars rising and falling in the sky.

Keep in mind the notion of whakapapa: how we descend from the environment. Our tūpuna were hanging out with their tuakana (elders). They were developing their relationships with these elements, their tūpuna, to gain deeper understanding of how and why the world worked the way it did, how it influenced their energy levels and behaviours and how they could maximise certain times of the month or year for their desired outcomes.

Think of the relationships in your life, with those closest to you. You know something’s up if your bubbly, cheerful friend has all of a sudden become gloomy. And depending on how intimate your relationship is, you can sometimes sense something’s going on because you’re so in tune with each other. Our tūpuna had the same understanding and awareness of the taiao.

They would take cues from the environment, adjust their planning and preparations and, take appropriate action from there. But how does that work in a modern context? Have we lost sync with our taiao by subscribing to tools like the Gregorian calendar which don’t account for the natural changes occurring in our environment? Is it too inconvenient to spend time with our tupuna – Tangaroa, Tāne Mahuta, Tāwhirimātea – and reflect on their behaviour, factoring that into our decision making?

Are our plants blooming early, or are we using a redundant system to coordinate our lives?