#Wairuatanga

[thisisgraeme]

Tapatoru Ako Professional Practice: Empowering Tertiary Education with Ako Aotearoa's Innovative Programme

Explore the 2023 advancements of Ako Aotearoa's Tapatoru Programme. Discover how it's reshaping tertiary education in NZ with inclusive, culturally-rich content. Join the conversation on fostering a diverse and future-ready educational workforce

Tapatoru Developments Let’s dive into something exciting that’s shaping the future of tertiary education in Aotearoa New Zealand. Yes, I’m talking about the latest buzz in town again – Ako Aotearoa’s Tapatoru Programme. For those of you who’ve been following, this is part three of our deep dive, and trust me, it’s a game-changer! You can go back and check out part one and part two if you…

[enactivewebs]

29/03/2023

Hui with Kevin Shedlock

Computational theory - act like a monkey 

Data structures are quite formal

Weakness - doesn’t open itself up to the rest of the world

Alternative way - multi disciplinary perspective 

Not siloed 

GPT chat - making our comp sci lives miserable 

Footprints - health, educational, immigration, stats, digital footprints are asking different kinds of questions

Data is all quantitative - the value of this data isn’t there 

Interpretive aspect is challenging for comp sci/engineers 

Quantitative is half - qualitative is the other other 

Wairuatanga and embodiment - >

Spirituality defies everything about science

To believe something is to believe in something that is unreal

Qualitative perspective - how do I get a sense of ownership, or connection

Conenct mental thinking to abstract thinking agency

Computational theory doesn’t deal well with values and beliefs - tries to remove humanness from the equation

Make world more postivist 

Separartion ^

Wairua is contentious - leads to interpretive type of thinking

Both cups equally filled - all of it’s available to the senses, telling belief + sensory systems complete link 

Partially true + partially false - embodiment is human element into computations + comp sci

Connectedness can impact on 

Wairuatanga = using senses, humanness to understand

 Ai as an embodied sensory link to the world is very very weak 

Computer within a computer within a computer

Typical science trying to be gods - 

As soon as you start to believe in something, it becomes god-like

Science doesn’t have a god - because it’s interpretive 

Coming back to the middle and to humanness again - as Ai develops 

Threatened by a computational species

Part human - part computer/machine 

Always mutated ourselves - piercings, tattoos, not new 

Through technology and cultural practices 

Emergence of the centres - > 

Embodiment/wairuatanga wouldn’t make sense without coming back to the centre (part human part computer)

Ai is like a child 

It will distort itself based on our ability to survive 

Scientist that need world to break for their theories to make sense

Kevin to send 

Physical artefact + digital artefact - how to transfer from physical to digital 

Mauri connects to wairua

Being able to touch something without touching it, being able to connect to something they can’t touch, 

Embodied connection to home, country, tribal lands, how to be connected to something

Touch something physically in mind/spirit is a format of wairua 

Art becomes an agent for a way of exploring boundaries, understanding the environment we’re working in, sensory component

Agent based task environment 

VR papers

Divergence or emergence of body and soul

Quantitative and qualitative 

Philosophical problem - caught in western version of what science looks like

Apply ethics, positivist, axiology, - but these terms didn’t exist prior to colonialism

Aboriginals experts with physics, aerodynamics, challenging notion that these idea 

Equally valid 

Nuggets of gold in the middle - transfer between western and indigenous perspectives

50-100 years time they will merge 

Emergence is already starting

Co

[curuniel]

Niche humour: I'm doing a learning module about Te Ao Māori at work today (while I have precious little else to do, and I had wanted to fit it in sometime!) and the multichoice quiz answers are occasionally hilarious.

Q: what is wairuatanga?

A: it's having two drinks of water

[jamesgilmerdesignresearch2]

Te Ao Maori Framework

I found this framework while researching Maori Medical / Health Beliefs/Concepts. This framework connects very closely to both Whanau and Hauora, and may find a place in my design solution.

I found that the concepts of Whanau and Rangatiratanga related the most heavily (one being a direct link, that being Whanau) to my previous research.

I may use the concept of Whanau within the context of Wairuatanga / Te Ao Maori.

[taylasmith]

Te Aranga Design Values

Rangatiratanga: Chieftainship right to exercise authority.

Kotahitanga: Unity, togetherness.

Kaitiakitanga: Guardianship and stewardship.

Wairuatanga: Spirituality.

Manaakitanga: Hospitality, kindness.

Whanaungatanga: Relationship/Sense of family connection.

Matauranga: Knowledge/Wisdom.

The Ngati Whatua have rangatiratanga over the whole of the AUT site, including the Dadley building, thus I acknowledge that they are the hosts of this part of the land.

[cjimenez-spad701]

Te Aranga Principles

For Māori, these values not only represent their own personal and collective beliefs and values, but they provide a means of asserting identity of self and place, enhancing the overall presence, visibility and participation of mana whenua in the design of the physical realm. This enables the development community to understand how all can positively engage with mana whenua to shape our natural and built environment.

They include:

Rangatiratanga: The right to exercise self-sufficiency authority and self-determination within one’s own iwi / hapū realm

Kotahitanga: Unity, cohesion and collaboration

Wairuatanga: The immutable spiritual connection between people and their environments  

Manaakitanga: The ethic holistic hospitality whereby mana whenua have inherited obligations to be the best hosts they can be

Whanaungatanga: The immutable spiritual connection between people and their environments

Kaitiakitanga: manage and conserve the environment as part of a reciprocal relationship, based on the Māori world view that we as humans are part of the natural world.

Mātauranga: Māori actively seek to support mana whenua knowledge and understanding

Mauritanga:  Maintaining the life force to ensure the Environment is protected, maintained or revitalised. Environmental health is protected, maintained.

How do the Te Aranga Principles relate to our site?

The Te Aranga Design Principles address the processes of economic, social, environmental and spatial development changes. They are a set of outcome-based principles founded on Māori cultural values and formulated to provide practical guidance for enhancing outcomes for the design environment.

The listed principles that relate to our site are?

Rangatiratanga - Because the site is situated on the Auckland Domain, the Winter Gardens and this land owns rich history and iwi that  has a significant effect on it that exercises self-sufficiency authority and self-determination

Kotahitanga -  The site and its location within the university has a unity to it as, the relationship of staff and students has a collaborative effect to the site

Mauritanga: Life Force of ensuring the environment so I want to use locally sourced materials. 

How do we incorporate the principles?

We can incorporate the design principles through the process of our spatial development changes to the site. The set outcomes of the principles portrays the Maori cultural values that can support us when we situate the design environment of the site. Incorporate the design principles considers the Maori cultural values, mapping the surrounding area and create a convergent worlds “cosmogram” to the site.

What is the Cultural appropriation to the site?

Cultural appropriation is when somebody adopts aspects of a culture that is not their own. Usually it is a charge levelled at people from the dominant culture to signal power dynamic, where elements have been taken from a culture of people who have been systematically oppressed by the dominant group.  Cultural appropriation elements have been taken onto the site which are the Te Aranga principles.

[georgiawalkerfab3]

Values

New Zealand is rich with heritage with Maori Culture, however a lot of the it is not portrayed through new (or even old) building designs. I’m not just talking about just decorations but the deep values of the design of the building and why things are made they way they are. There are 7 main core Maori values being;

 - Rangatiratanga - The right to exercise authority and self-determination within one's own iwi / hapū​ realm

 - Kaitiak​itanga - Managing and conserving the environment as part of a reciprocal relationship, based on the Māori world view that we as humans are part of the natural world

 - Manaakitanga - The ethic of holistic hospitality whereby mana whenua have inherited obligations to be the best hosts they can be

 - Wairuatanga - The immutable spiritual connection between people and their environments

 - Kotahitanga - Unity, cohesion and collaboration

 - Whanaungatanga - A relationship through shared experiences and working together which provides people with a sense of belonging

 - Mātauranga - Māori/mana whenua knowledge and understanding

I learnt these values back in my high school graphics, then learned more last year with the Arataki Visitors Centre design but have educated myself further going into this project this year as I think it is important that we keep these values when building/designing especially in redesigning these heritage buildings. After reading the Auckland Design Manual I have learnt a lot more about how to incorporate them into the designing process, and the deeper meaning of why it is important not only for the building but the people who come in as well.

[yashiyaminidesign]

TE ARANGA DESIGN PRINCIPLE

“The Te Aranga Māori Design Principles are a set of outcome-based principles founded on intrinsic Māori cultural values and designed to provide practical guidance for enhancing outcomes for the design environment. The principles have arisen from a widely held desire to enhance mana whenua  presence, visibility and participation in the design of the physical realm.​“

The core Maori Values I will be focusing on during this development process are:

Wairuatanga: the immutable spiritual connection between people and their environments

Whanaungatanga: a relationship through shared experiences and working together which provides people with a sense of belonging

NOTES: 

- Can relate design back to Ra, Rangi, Wai and Whenua which is the sun, air, water and land. 

- Also give pure insight on the site, the people or the iwi that are going to benefit or use my project

- What affects will the design create now and possible in the long term run?

- When tied together with the principles, what are the possible outcomes and opportunities for this project? i.e workshops within the space

[johnlee-fabrticationstudio]

8_3 - Inclusive Design II

Te Aranga

Reference: Auckland Design Manual

[If you are too lazy to read this whole thing, check out: this LINK ]

As the population of Auckland grows over the next thirty years this will result in changes to our existing neighbourhoods and the creation of new places to live, work and play. Indeed, design becomes more critical as the development intensifies.

Design can be used a positive tool to aid this development and help us achieve great buildings and places that are recognisably part of Auckland. To do this we collectively need to gain a better understanding about Auckland's different contexts and characters. 

The Ministry for the Environment defined character as "the distinctive identity of a particular place that results from the interaction of many factors, including built form, people, activity and history". For Auckland, part of this identity comes from the narratives of mana whenua and have developed a draft set of Te Aranga Māori Design Principles. These provide a clear process outlining how we can all positively engage with mana whenua and shape our built environment to acknowledge our position as a city in the South Pacific.

Māori culture and identity highlights Aotearoa New Zealand's point of difference in the world and offers up significant design opportunities that can benefit us all.  The Te Aranga Māori Design Principles are a set of outcome-based principles founded on intrinsic Māori cultural values and designed to provide practical guidance for enhancing outcomes for the design environment. The principles have arisen from a widely held desire to enhance mana whenua presence, visibility and participation in the design of the physical realm.

The Core Māori​ Values

Core Māori values have informed the development of earlier Māori design principles. These process-oriented principles have provided the foundation for, and underpin the application of, the outcome-oriented Te Aranga Māori Design Principles.

Rangatiratanga: The right to exercise authority and self-determination within one's own iwi / hapū​ realm

Kaitiak​itanga: managing and conserving the environment as part of a reciprocal relationship, based on the Māori world view that we as humans are part of the natural world

Manaakitanga: the ethic of holistic hospitality whereby mana whenua have inherited obligations to be the best hosts they can be

Wairuatanga: the immutable spiritual connection between people and their environments

Kotahitanga: unity, cohesion and collaboration

Whanaungatanga: a relationship through shared experiences and working together which provides people with a sense of belonging

Mātauranga: Māori / mana whenua knowledge and understanding​

1. Mana

The status of iwi and hapū as mana whenua is recognised and respected​​.

Recognises Te Tiriti o Waitangi / The Treaty of Waitangi and the Wai 262 Ko Aotearoa Tēnei framework for Treaty Partnerships in 21st Century Aotearoa New Zealand as the basis for all relationships pertaining development

Provides a platform for working relationships where manawhenua values, world views, tikanga, cultural narratives and visual identity can be appropriately expressed in the design environment

High quality Treaty based relationships are fundamental to the application of the other Te Aranga principles

In relevance to Grey Lynn library: 

Paying respect to the Maori culture and the tribe by recognizing them through out the design process - Ngāti Whātua Orākei (tribe that Grey Lynn area belongs to)

2. Taiao

The natural environment is protected, restored and / or enhanced.

Sustains and enhances the natural environment

Local flora and fauna which are familiar and significant to mana whenua are key natural landscape elements within urban and / or modified areas

Natural environments are protected, restored or enhanced to levels where sustainable mana whenua harvesting is possible

In relevance to Grey Lynn library: 

Creating and connecting ecological corridors. Planting of appropriate indigenous flora in public places, strategies to encourage native planting in private spaces. 

3. Mahi Toi

Iwi/hapū narratives are captured and expressed creatively and appropriately.

Ancestral names, local tohu and iwi narratives are creatively reinscribed into the design environment including: landscape; architecture; interior design and public art

Iwi / hapū mandated design professionals and artists are appropriately engaged in such processes

In relevance to Grey Lynn library:

Establishing design consortia which are equipped to translate iwi/hapū cultural narratives into the design environment. Create civic / shared landscapes are to reflect local iwi/hapu identity and contribute to sense of place. And reinscribe Iwi/hapū narratives in the environment through public art and design​.

4. Tohu

Mana whenua significant sites and cultural landmarks are acknowledged

Acknowledges a Māori world view of the wider significance of tohu / landmarks and their ability to inform the design of specific development sites

Celebrates local and wider unique cultural heritage and community characteristics that reinforce sense of place and identity

In relevance to Grey Lynn library:

Allow visual connection to significant sites to be created, preserved and enhanced. And apply wider cultural landmarks and associated narratives able to inform building / spatial orientation and general design responses.

Reference: http://www.aucklanddesignmanual.co.nz/design-subjects/maori-design/te_aranga_principles#/design-subjects/maori-design/te_aranga_principles/guidance/about

.

[cjimenez-spad502]

TE ARANGA PRINCIPLES

For Māori, these values not only represent their own personal and collective beliefs and values, but they provide a means of asserting identity of self and place, enhancing the overall presence, visibility and participation of mana whenua in the design of the physical realm. This enables the development community to understand how all can positively engage with mana whenua to shape our natural and built environment.

They include: 

Rangatiratanga: The right to exercise self-sufficiency authority and self-determination within one’s own iwi / hapū realm

Kotahitanga: Unity, cohesion and collaboration

Wairuatanga: The immutable spiritual connection between people and their environments  

Manaakitanga: The ethic holistic hospitality whereby mana whenua have inherited obligations to be the best hosts they can be

Whanaungatanga: The immutable spiritual connection between people and their environments

Kaitiakitanga: manage and conserve the environment as part of a reciprocal relationship, based on the Māori world view that we as humans are part of the natural world.

Mātauranga: Māori actively seek to support mana whenua knowledge and understanding

Mauritanga:  Maintaining the life force to ensure the Environment is protected, maintained or revitalised. Environmental health is protected, maintained.

How do the Te Aranga Principles relate to our site?

The Te Aranga Design Principles address the processes of economic, social, environmental and spatial development changes. They are a set of outcome-based principles founded on Māori cultural values and formulated to provide practical guidance for enhancing outcomes for the design environment.

The listed principles that relate to our site are?

Rangatiratanga - Because the site is situated on a university campus, AUT owns it in a way and the iwi of the university has a significant effect on it that exercises self-sufficiency authority and self-determination

Kotahitanga -  The site and its location within the university has a unity to it as, the relationship of staff and students has a collaborative effect to the site

Mauritanga: Life Force of ensuring the Enviroment so I want to use locally sourced materials and the use of the Pocket Forest within this dense urban city is revitalising the dense forest that use to be there once.

How do we incorporate the principles?

We can incorporate the design principles through the process of our spatial development changes to the site. The set outcomes of the principles portrays the Maori cultural values that can support us when we situate the design environment of the site. Incorporate the design principles considers the Maori cultural values, mapping the surrounding area and create a convergent worlds “cosmogram” to the site.

What is the Cultural appropriation to the site?

Cultural appropriation is when somebody adopts aspects of a culture that is not their own. Usually it is a charge levelled at people from the dominant culture to signal power dynamic, where elements have been taken from a culture of people who have been systematically oppressed by the dominant group.  Cultural appropriation elements have been taken onto the site which are the Te Aranga principles.

[thisisgraeme]

Te Ao Māori AI in Education: Integrating Cultural Values Through a Wharenui Framework

Explore the integration of Te Ao Māori values into AI in education through a unique Wharenui Framework. Learn how principles like whanaungatanga and manaakitanga can enrich AI systems, making them more culturally sensitive and ethically robust

Setting the Stage: Considering how we integrate Te Ao Māori AI in Education In the rapidly evolving landscape of education, Artificial Intelligence (AI) is no longer a distant concept but a transformative force. While the integration of AI into educational systems offers unprecedented opportunities for personalised learning and administrative efficiency, it also raises complex ethical and…

[lukebspatial-blog]

Final A1 Presentation // Week 14

Abstract:

The spiritual connection between people and the environment is often forgotten. With the increasing spread of Kauri dieback, emphasis on the well-being of the Waitakere Ranges is imperative. The aspiration of my intervention is to re-sensitize people to their environment through the experience of the outdoor deck at Arataki Visitors Centre. With the use of Te Aranga design principles Wairuatanga, Kaitiakitanga, and Mahi Toi, I hope to create a space that utilizes Maori culture and values to make a positive change for the Waitakere Ranges.

The design principles have acted as my design framework, informing my social, cultural, and historical context. In the production of this design project, the exploration of methods such as modelling, sketching, research and site scouting have unpacked the narrative I wished to delve into. The exploration of space programming, elements of the forest, and Maori narratives combine to create a spiritual experience for users. Immersion within all levels of forest life aims to manifest mythological aspects into physical projections.

The narrative of Rangi and Papa is inscribed into the movement of the deck, allowing guests to adventure through the Maori creation of the natural world. Moving from dark to light, dense to open, loud to silent, exposed to sheltered. These spaces showcase all elements of the forest, allowing the true beauty and origin to unveil itself.

[piazzarielly-spatialfab2-blog]

Whakapapa Influence

With the use of Te Pu (shoot), Te More (laterals) and Te Aka (rhizome) I gained a deeper understanding of the concept of growth within our natural world. I also gained insight as to how this story depicts more than just natural growth itself, but also the growth of one spiritually and historically. The concept of the roots flourishing throughout the land is somewhat of an analogy sharing how we as people grow and how we have a strong connection not only with the land but with each other. This relates to the brief given for my Spatial Fabrications Studio Practice, as we are required to design our intervention applying the Te Aranga design principles within our project. By incorporating the whakapapa into my design it is implementing Whanaungatanga and Wairuatanga. Creating a space which reflects identity of the Maori traditions and builds a spiritual connection with the whakapapa. This then enhancing my project, the main purpose of my design being to integrate the Maori culture and tradition, expanding one's knowledge of it through an enjoyable, engaging experience.

[brettstevensonspatial400]

Indigenous Maori Knowledge an Perspectives of Ecosystems

INTRODUCTION

But with this destruction has come an alarming decline in life forms such as plant, animal, bird, and fish species, a rapid rise in the extinction of many species, and a reduction in the area and quality of habitat required to sustain this range of life forms. 274

For Māori, as with other indigenous cultures, there are clear links between healthy ecosystems (with greater life-supporting capacity) and people’s cultural and spiritual well-being. 274

TRADITIONAL KNOWLEDGE AND BELIEFS

The Māori world view acknowledges a natural order to the universe, a balance or equilibrium, and that when part of this system shifts, the entire system is put out of balance. The diversity of life is embellished in this world view through the interrelationship of all living things as dependent on each other, and Māori seek to understand the total system and not just parts of it. 274

The whakapapa (Roberts et al. 2004; Hudson et al. 2007) follows a sequence beginning with the nothingness, the void, the darkness, to a supreme god (Io-matua- kore), then emerging light, through to the creation of the tangible world, the creation of two primeval parents (Ranginui and Papa- tū-ā-nuku), the birth of their children (the wind, the forest and plants, the sea, the rivers, the animals), through to the creation of mankind. The two primeval parents, once inseparable, had many children, often termed departmental atua or Māori gods (Figure 2 – about 100 departmental gods), each with supernatural powers. In a plan carried out by the children to create light and flourish, the parents were prised apart. The separation of the parents led to Ranginui (the Sky father) forming the sky, resulting in the rain as he continued to weep for his separated wife Papa-tū-ā- nuku (the Earth mother), and Papa-tū-ā-nuku forming the land to provide sustained nourishment for all her children. As part of this ancestry, a large number of responsibilities and obligations were conferred on Māori to sustain and maintain the well-being of people, communities, and natural resources. 274

MĀORI VALUES

tikanga (customary practice, values, protocols); whakapapa (ancestral lineage, genealogical connections, relationships, links to ecosys- tems); tino rangatiratanga (self-determination); mana whenua (authority over land and resources); whānaungatanga (family connections); kaitiakitanga (environmental guardianship); manaakitanga (acts of giving and caring for); whakakotahitanga (consensus, respect for individual differences and participatory inclusion for decision-making); arohatanga (the notion of care, respect, love, compassion); wairuatanga (a spiritual dimension). 275

A MĀORI VIEW OF ECOSYSTEMS

An ecosystem is a dynamic complex of plant, animal and micro-organism communities, and the non-living environment interacting as a functional unit. 276

Māori also see themselves as a part of ecosystems rather than separated from ecosystems. To achieve well-being humans require basic materials, health, good social relations, security, and freedom of choice and action. Many of these basic necessities are provided directly and indirectly by ecosystems. Humans not only depend on ecosystems, they influence them directly through land use and management. The strength of this interdependency between humans and ecosystems may be conceptualised as a reciprocal relationship comprising manaaki whenua (caring for the land) and manaaki tangata (caring for people). 276

The term ‘Te Ao Marama’, based on whakapapa, means ‘a world of light and opening, and symbolises a rich diversity of life, resources, and biodiversity’ and ‘richness of life’ (Harmsworth 2004). It explains the range of life forms that exist, connected through whakapapa – plants, animals, birds, fish, microorgan- isms, the genes they contain, and the ecosystems they form. Te Ao Turoa and taonga tuku iho articulate a desired intergen- erational equity for natural, treasured resources, passed from one generation to the next in as good a condition or state as has been determined in the previous generation. These terms convey knowledge about existence itself and reiterate the interconnection between human beings and the environment as fundamental for food, shelter, recreation, cultural practice, arts, and human well- being, providing the basis for human survival. 276

Respecting and valuing the Māori world view and Māori concepts is an essential first step to understanding the iwi/hapūperspective of ecosystems. 276

MĀORI CONCEPTUAL MODELS OF ECOSYSTEMS

For Māori the modern use of the terms ecosystem and ecosystem services can be explained through traditional knowledge and the interwoven concepts of whakapapa, mana and kaitiakitanga, and possession of the spiritual qualities of tapu, mauri, and wairua. 276

MĀORI MODELS OF WELL-BEING

Three models became widely accepted and have since formed the basis for modern health programmes for Māori and non-Māori in New Zealand:

TheWhareTapaWha 

TeWheke

NgāPoumana

The Ngā Pou mana (four supports) model described a full set of values and beliefs as pre-requisites for health and well-being (Henare 1988; Durie 1994). The model placed greater emphasis on the external environment and the significance of oral tradition. Again with four key supports, the interacting variables for both individual and group well-being included whānaungatanga (the importance of the family), taonga tuku iho (cultural heritage), te ao tūroa (the natural environment) and Turangawaewae (the land base, a place of belonging, standing and identity). 278

The Ngā Pou model also emphasises that well-being is affected not just by access to or quantity of natural resources but also by their state or condition. Therefore the loss of land, pollu- tion (through sewage effluent and other contaminants) affecting traditional areas of food gathering, and the depletion of natural resources are all destabilising factors on health and well-being, and debase spiritual and cultural values. 278

ECOSYSTEM SERVICES

The 2005 Millennium Ecosystem Assessment (MEA) grouped ecosystem services into four main categories:

Provisioning services, such as fresh food, water, timber, and fibre

Regulating services, such as the regulation of climate, floods, disease, wastes and water quality

Cultural services, such as offering recreational, aesthetic, and spiritual benefits

Supporting services, such as soil formation, photosynthesis, and nutrient cycling

For Māori all benefits are reciprocal and not a one-way process, and an important principle in kaitiakitanga is reciprocity (tau utu utu). The principle of kaitiakitanga entails an active exercise of power in a manner beneficial to the resource. It can be illustrated by humans providing benefit to the ecosystem and natural resource, through for example guardianship and sustain- ability, and means that the ecosystem or resource is sustained, if cared for, and can then provide benefit back to humans. 281

Harmsworth, Garth R, and Shaun Awatere. “Indigenous Māori Knowledge and Perspectives of Ecosystems,” 2013, 13.

[caseywinchcombespatialfabthree]

Principles behind my approach

There are some motives behind the way I will go about making my decisions while I design. The Te Aranga Principles which are the core Maori values will all be included in every aspect of my design but two of these principles are the most relevant in my design, and they are “Wairuatanga: the immutable spiritual connection between people and their environments” and “ Mātauranga: Māori / mana whenua knowledge and understanding”. Libraries were created for spreading knowledge and coming together as a community to reach growth and understanding which is accessible to all people. Books being the vessel of knowledge and Libraries are the vessel in which they hold the people and books together. Wairuatanga is relevant because of the immutable connection between people and the spaces they reside in which they think are important to them. A library is shelter and safe, but even more-so a place where one can learn and grow. Mātauranga resonates with my initial idea that the most important aspect of the Library is a place where there is knowledge and that it is powerful, and that the role of the library first and foremost is to nurture that idea and help the community to grow and move further. The 1880 georgian architecture style of the building also reminds me of the past when things were progressing and evolving technologically and so were the ideas at the time, and I think this is still nested in the Grey Lynn Library walls, reflecting a time of progression and revolution.

[tekotareteamtahi]

Secondary research.

https://education.govt.nz/assets/Documents/Early-Childhood/Kei-Tua-o-te-Pae/ECEBooklet3Full.pdf 

The quality of an ECE service is central to its contribution to positive outcomes for children. We know that to gain positive outcomes a service should focus on:

• quality of staff-child interaction

• learning resources

• programmes that engage children, and

• a supportive environment for children to work together.Your first decision will be what type of early childhood education (ECE) service suits you best. 

Rangimarie Turuki (Rose) Pere (1991) developed a Màori educational framework or model, te Aorangi (the universe), that illustrates the complexity of te ao Màori. Pere’s model integrates the dimensions of wairuatanga (spirituality), tinana (the body), hinengaro (the mind), and whanaungatanga (the extended family). It also includes mana, the integrity and prestige of the individual; mauri, the life principle, which includes language; and whatumanawa, the expression of feelings.

The following is an abridged version of the principles outlined by Glynn and Bishop (pages 4–5):1 Tino rangatiratanga: This principle includes “the right to determine one’s own destiny”. As a result, parents and children are involved in decision-making processes. Taonga tuku iho: “the treasures from the ancestors, providing a set of principles by which to live our lives”. 

Màori language, knowledge, culture, and values are normal, valid, and legitimate. Ako: This principle emphasises reciprocal learning. Teachers and children can “take turns in storying and re-storying their realities, either as individual learners or within a group context”. Kia piki ake i ngà raruraru o te kàinga: 

The principle of participation “reaches into Màori homes and brings parents and families into the activities of the school [and early childhood centre]”. 

Whànau: “[W]here the establishment of whànau type relationships in the classroom [early childhood setting] is primary, then a pattern of interactions will develop where commitment and connectedness are paramount, and where responsibility for the learning of others is fostered.” 

Kaupapa: “Children achieve better when there is a close relationship, in terms of language and culture, between home and school.”

• Teacher led – where teachers provide the education and care. Alesha