Mere V2

Professor Mere Berryman ONZM

Ngāi Tūhoe, Ngāti Awa, Ngāti Whare
BEd, MEd (Hons), PhD
Director of Poutama Pounamu
+64 27 589 4577

If we are to reap the benefits of Māori students fashioning and leading our future, and we must if our nation is to truly flourish, then ensuring the alignment of those in the academy and in the sector to step up, continues to be the imperative. This requires leaders who are able to weave (raranga) groups of people (tira) together in order to collaborate towards greater cohesion.

Rangatira therefore is the discursive position from which I am attempting to undertake this work. This means that unlike more traditional scholarship that sees the academia as a series of singular endeavours and successes, I understand it as being able to contribute to the success of others and knowing and acknowledging the strength of working together.

Therefore, like the Māori term for leader, rangatira and Freire’s writing I see my real strength and scholarship comes from “being with people”.

Elizabeth V2

Dr Elizabeth Eley

Ngāti Pākehā, Scotland
DipTchg, BEd, MEd, PhD
Associate Director of Poutama Pounamu
+64 22 067 1673

Through a lifetime in education, I have not lost my commitment to doing all we can to reach New Zealand’s vision for education: to lift aspirations, raise educational achievement for every New Zealander. Our role as educators is to ensure that every student enjoys and achieves educational success, strong and secure in their cultural identity.

I have extensive experience across the education system, including primary and secondary schools - in teaching and leadership roles, the Education Review Office and the Ministry of Education.

I am proud to be part of the Poutama Pounamu whānau – committed to excellence, equity and belonging for all.

Cropped Jacqui Brouwer

Jacqui Brouwer

Ngāti Porou i Harataunga ki Mataora
M.Ed, B.Tchg, Dip te reo rangatira, Dip of Teaching, Cert in Adult Teaching
Accredited Facilitator
+64 220 123079

Ko Konaki me Hikurangi ngā maunga
Ko Harataunga me Waiapu ngā Awa
Ko Horo’uta te waka
Ko Ngāti Porou ki Harataunga ki Mataora te Iwi
Ko Jacqui Brouwer ahau
Tēnā rā koutou katoa

I have arrived amongst Poutama Pounamu whānau after decades of resistance in English Medium Education. I consider the taonga tuku iho that I have received from both my Māori whakapapa from my koka, and my Welsh and English ancestry from my Pāpā to be the essence of who I am and how I seek to understand our Aotearoa.

I find healing in our ancient teachings and know that the act of weaving people together through whakawhanaungatanga strengthens my stand. I am grateful to be surrounded by kindred spirits in pursuit of a better tomorrow.

Te Tiriti o Waitangi

I step into the space of Te Tiriti o Waitangi with a love of facilitation tools like that of image theatre, or storyhui because I believe in the power of hearing voices.

The pedagogy of oppression that overlays our education system creates intergenerational damage in the hearts and minds of our most precious resource - tamariki mokopuna.

Disruption of dominant cultural norms can only begin when we have time to unpack our own unique pathways, whether that be beginning to decolonise as Māori or understanding personal contributions to colonial rule.

Kaupapa Māori

I do not profess to have knowledge in kaupapa Māori as my learning journey will never end. “kāore te kumara e kōrero mō tōna ake reka”.

What I do have is life experiences and lived moments where I have been fortunate to be alongside extraordinary others walking together in our ao Māori.

I will say that I believe in a Prince Tui Teka philosophy of life and in particular for my journey into te ao Māori and that is “the more I find out the less I know”.

In PLD contexts I know that relationships sit at the heart of all that we can be. I have learned from the transformational curriculum framework Te Whatu Pokeka and therefore we share stories of, ko wai koe, nā wai koe, i ahu mai koe i hea?

Critical Consciousness

Critically consciousness understanding and an aligned critique of our personal, albeit sometimes subconscious actions and beliefs is a journey for the courageous, and a journey for the leaders of change. Looking into the mirror and taking a deep dive into the notion of how our contributions may contribute to the status quo can be an awakening and a beginning. Once you see injustice you can’t unsee it!

Following on from these revelations we can not leave people to dive into shame, and doubt. The creation of sacred spaces for sharing and shedding allows an opening up for solutions. Our doorway to excellence and belonging for all begins by purposely uniting in a kaupapa of change.

Whakawhāiti (inclusion)

As a pupil of Te Whāriki my career has developed on the metaphor that our whāriki (or curriculum) provides a place for all to be. Ngā taumata whakahirahira have been explained by Tilly and Tamati Reedy as being all about mana:

Mana ki te Atua
Mana ki te Whenua
Mana ki te Tangata
Mana ki te Reo
Mana ki te Aoturoa

Ka hiki te tapu o te tangata
Ka hiki te tapu o te katoa

Melissa Corlett V3

Melissa Corlett

BA, GradDipTchg
Accredited Facilitator
+64 27 450 6048

I am excited by the goal of equity, excellence and belonging for all students in our schools. I also understand that inherent in this goal is the acknowledgement that too many students do not currently experience these things and that of those that do not far too many are Māori.

I have two children; it is through being their mother and sharing in their experiences of the world and of schooling that I have come to connect with my own agency to contribute to building something better. I am inspired by my colleagues and by the students and teachers I meet through my work. Together we look deeply, we are brave and we see our systems for what they are, something that we have constructed and something we can together deconstruct.

Te Tiriti o Waitangi

Despite partnership, participation, and protection being principles of the Te Tiriti o Waitangi, you do not have to look far to find evidence that many Māori do not experience these things, including in our schools. The statistics are damning, these children are tangata whenua, Aotearoa’s first people. It is through acknowledging this injustice that I grow in my role as a Pākehā partner under Te Tiriti o Waitangi.

Kaupapa Māori

Kaupapa Māori belongs to and is created by the Māori people of Aotearoa. It is born out of a way of being and knowing that is not my own. It is formed of understandings that I cannot have, conceptualised through an ancestry and interconnectedness of a community that is not mine. It is created through an experience that is separate to my own, although intertwined, as it survives in the face of a devastating history of colonialism that I can only comprehend as a descendant of the perpetrators.

It is important that I as a Pākehā New Zealander continue to learn about these concepts, philosophies and processes. Though I cannot ever fully understand it, I can help to support its legitimacy and normalcy.

Critical Consciousness

I find hope in thinking critically about the social construction of my various roles, including as a teacher and a facilitator. It is through thinking about the power structures in our society, how they move around and through me, through thinking about the source and effects of my acts, is how I draw strength to do things differently. This can be uncomfortable, challenging work but ultimately it has been inspiring. I believe that all humans are learning and we learn best together. In this way everybody is connected and this idea fills me with hope

Whakawhāiti (inclusion)

I can see that patterns of achievement are steeped in inequity and injustice. I believe we must stop blaming those who are underserved for these inequities. We must acknowledge this as a tragic waste of potential and opportunity for all the peoples of Aotearoa. We are all filled with infinite potential; we must create the environments in which everyone thrives without compromising who they are.

Margaret V2

Margaret Egan

Pākehā/New Zealand European of Irish and Scots descent
DipTchg, MSc (Hons), PGDipEdLeadership
Accredited Facilitator
+64 27 704 9720

As tangata Tiriti, one who has experienced the benefits of colonisation, I have a moral responsibility to walk honourably on this whenua. I am an educator and professional learning and development facilitator, working with others in early years, primary and secondary contexts. I am focused on relationships and collaborative ways of working that promote mana ōrite, social justice, and a potential approach for all learners, particularly those who have been marginalised by our education system.

I aim to create learning contexts in which people can share their aspirations, challenge their thinking and professional practice, and find new ways of working together – tangata tiriti and mana whenua – to reform the systems and practices that marginalise individuals and groups. I work in an inclusive and collaborative way to promote transformative change in our education system so that it is effective for diverse learners.

Te Tiriti o Waitangi

While the Treaty of Waitangi is New Zealand’s founding agreement between the Crown and Tangata Whenua, it is the English version and elucidation that has shaped our country. Rangatira from hapū and iwi signed Te Tiriti o Waitangi rather than the English language version and many people do not understand the differences between these two or the challenges that these different expectations continue to present.

I have found it important to assist people to understand the context in Aotearoa for tangata whenua before 1840, and to explore the intent of Te Tiriti o Waitangi including the fundamental notions such as tino rangatiratanga and mana ōrite.

I use a variety of activities and resources with groups in interactive ways so that they can hear the narratives of mana whenua, consider different perspectives and experiences, and challenge entrenched attitudes and assumptions.

In engaging in these dialogic learning contexts educators, schools and Māori communities build from a space of increasing shared understandings. Together they are more focussed on how school practices, both learning and leadership, can be more effective in honouring Te Tiriti o Waitangi.

Kaupapa Māori

Kaupapa Māori principles and actions are fundamental to transforming and indigenising our education system so that mana whenua, tangata whenua exercise tino rangatiratanga in educational contexts, and beyond, for everyone’s benefit.

In PLD contexts I provide opportunities for educators and school communities to deepen their understandings and implement opportunities for Māori to share their aspirations and to be self determining. This includes respectfully engaging with mana whenua with an aim to support aspirations for their tamariki mokopuna, honour mana whenua matauranga, tikanga and taonga, and support revitalisation of te mita o te reo, me ona tikanga.

Critical Consciousness

Critical consciousness allows us to examine our own and collective notions of power and knowledge. Do we consider power as additive or generative – who holds power and how does it play out in different contexts? In the same contexts, whose knowledge counts, is privileged, legitamised and validated?

I provide opportunities for educators and school communities to critically consider evidence, thereby uncovering inequities and injustices within their school systems and practices that impact on learners, whānau and their communities. In uncovering racism, ableism and sexism it is most important to support educators to identify a response that is liberatory, solution focused and ­­­­­­­­­evolves from the experiences and perspectives of those who are impacted.

Whakawhāiti (inclusion)

Inclusion promotes belonging and values all members of our communities. It models and upholds respect for and acknowledgement of the strengths and inherent capabilities in all members of our communities, with a particular focus on those who have been ignored or marginalised in our society.

In my work I open opportunities for all participants to connect through whakawhanaungatanga practices. In PLD interactions I am deliberate in my planning and facilitation to create a space for all participants to share their perspectives and experiences and to consider those of their communities.

I aim to celebrate diversity, rather than assume sameness, and promote authentic connections with people who experience being on the margins in our education system.

Daniel Murfitt,
Jeanette Chilton-Smith,

Cropped Gwen Hague 6330

Gwen Hague

Ngāti Raukawa, Ngā Puhi, Te Rarawa
BA (Te Reo Māori and Māori Studies)
Accredited Facilitator
+64 22 237 561

Tēnā koutou katoa
Ko Tararua me Whiria ōku maunga
Ko Tainui me Ngātokimatawhaorua ōku waka
Ko Parewahawaha me Maraeroa oku marae
Ko Ngāti Parewahawaha me Ngāti Korokoro ōku hapū
Ko Ngāti Raukawa, Ngā Puhi me Te Rarawa ōku iwi.

Kia Ora I am Gwen. I hail from Hokianga and Ngāti Parewahawaha in Bulls. I am also from Wales and England.

I connect with this kaupapa by virtue of being Māori and Pākehā. This is a lived experience that has shaped who I am today. I set out to be a teacher to teach tauira Māori their reo. I believed that would be the way they would find who they are. Although this is somewhat true I have come to realise that this is only one pathway for Māori success. I want to see tauira Māori and all students alike succeed in our education systems as they bring all of who they are into the classroom.

Te Tiriti o Waitangi

Te Tiriti o Waitangi and The Treaty of Waitangi are two distinct documents that have shaped our history in Aotearoa. I bring a knowledge and understanding of both documents and the implications both documents had and continue to have in our society today. We can’t change what has happened, but through sound education and understanding we can change what this means moving forward.

Unpacking the wrongs and hurt in a constructive way will help us to really understand what we mean as we talk about the Treaty or the three p’s and the potential we could have moving forward.

Kaupapa Māori

My experience of growing up on my marae has given me some innate understanding of the heart of kaupapa Māori; manaakitanga, whanaungatanga, tikanga and mana motuhake are key ideas that uphold kaupapa Māori irrespective of the iwi or context. It shapes who we are as Māori and how we see and function in the world. Kaupapa Māori requires a relationship with tangata whenua in any given context. Kaupapa Māori can only ever reach its full potential when explored with tangata whenua at the helm and with deep genuine relationships. In order to revitalise mātauranga Māori in our education system these relationships with iwi, hapū and whānau are essential.

Critical Consciousness

As both Māori and Pākehā I am acutely aware of the power and lack thereof this has held in my upbringing and that of my whānau. My grandfather and nana shared stories of not speaking Te reo Māori due to being forbidden to in school; or my parents' generation where the Treaty of Waitangi and land wars were taught by uncles as opposed to their teachers. You give mana to what you deem valuable. In our history we have not given mana to things Māori.

Critical consciousness is about questioning and bringing awareness to those who may never have had experience with some of the examples above. Critical consciousness is about unlearning and relearning through the eyes of others. It is about being strong and humble as you challenge systems that haven’t benefited us all.

Whakawhāiti (inclusion)

Everyone wants to belong and to be valued in all of who they are. If we belong and have strong relationships around us, with those who believe in us, we thrive. I am passionate about working with schools to dismantle structures that don’t allow all tauira to belong and be who they are, as they are. Once structures are dismantled I am equally passionate about re-establishing structures that allow this sense of belonging for all.

Tash Hau Cropped 67126529

Tash Hau

Ngāti Wai
MPP, BA Māori (Hon), CTLT
Accredited Facilitator
022 025 4670

He waka eke noa
We are in this together

It is recognised that the education system as it is can work against Māori learners. It is timely that the marginalising of Māori be intercepted and replaced with the voluntary evolution of hearts and minds, normalising success for Māori and broadening our scope of the wonderfully unique ways in which this can present itself.

Professional learning and development through Poutama Pounamu offers the perfect transportation to this destination where equity, excellence and belonging are tangata whenua upon its shores. Working together to navigate and shape an inclusive way of knowing, being and doing, with the compass aligned to high expectations for all, unity and deliberate action towards shared visions for success.

Te Tiriti o Waitangi

Tuku atu, tuku mai
Working collaboratively

Te Tiriti o Waitangi is ultimately about partnership. The weaving together of uniquely differing world views to coexist harmoniously. Honouring Te Tiriti through our work I see as building and maintaining transparent partnerships where both parties are respected, seen and heard. As demonstrated by the art of tukutuku, the threading back and forth, consistent collaboration is fundamental to the process.

It is known that Te Tiriti o Waitangi was not honoured in the way that it was intended. Now that we know better, we have a collective responsibility to do better. Engaging in informed discussions relating to Te Tiriti, unravelling some of the misconceptions to grow in understanding. Let us work together in true partnership as was originally intended by Te Tiriti o Waitangi.

Kaupapa Māori

Tū mai rā ngā pou o tō tātau whare -
Stand firm the pillars of our house

Kaupapa Māori acknowledges an indigenous world view as valid & meaningful foundations from which Māori can thrive. Learners being encouraged and supported to be authentically and unapologetically Māori within our schooling system will be pivotal in seeing development and evolution of both perceptions and outcomes. Having the principles of kaupapa Māori as the pou of our whare help to create an environment where Māori feel they belong and are more likely to achieve success in a space where they are valued and understood. Recognising the relevance and legitimacy of kaupapa Māori will ensure Māori have the best chance at succeeding as Māori. What is beneficial for Maori, is beneficial for all.

Critical Consciousness

Mā te rongo ka mōhio, mā te mōhio ka mārama, mā te mārama ka mātau, mā te mātau ka ora
Through listening comes awareness, through awareness comes understanding, through understanding comes knowledge, through knowledge comes life and wellbeing

To actively deconstruct the disparities within our society to move towards more socially just communities we must uncover and identify the influencing factors of the status quo. Following this, the crucial factor will be engaging in dialogic action to better understand the positioning of both Māori and Non-Māori alike in today’s society and together create a vision for what a better multicultural New Zealand could look like, sound like and feel like.

Ending the culture of silence won’t be without its growing pains and discomforts, much as the progression from te kore, to te pō, producing te ao mārama as we know it to be now. These conversations and actions will best position us to steer away from the deliberate design of inequity and be critically conscious in our thinking, actioning and deliberate planning for our future.

Whakawhāiti (inclusion)

E tū kahikatea, hei whakapae ururoa, awhi mai awhi atu tātau tātau e
Kahikatea stand together, their roots intertwine, strengthening each other
Help one another & together we will be strong

To be inclusive is to foster respectful relationships as a foundation for inclusion to occur. Recognising that we all have experiences and strengths to offer and understanding that they may quite likely differ from our own. He taonga te whakarongo, listening is a treasure. Listening to hear rather than to respond can be a determining factor in the tikanga of inclusiveness. Resonating with not only what falls upon the ear, but what settles upon the heart. Manaakitia te tangata.

Deliberate acts of manaakitanga will help to build and maintain inclusive practice. Rather than viewing ourselves as different, let us embrace our uniqueness to assist us in building complementary relationships.

Jay Haydon Howard V5

Jay Haydon-Howard

Pākehā of English and Welsh descent
BEd (Hons), MEd (Hons)
Accredited Facilitator
+64 22 028 3658

I am tau (at peace) with my position as tangata tiriti and I commit fully to the responsibility of upholding the partnership of Te Tiriti o Waitangi. As an educator who has benefitted from the legacy of colonisation, I understand that I have a moral responsibility to be aware of the privilege afforded me and to walk respectfully on this whenua.

I have extensive experience in the education system, teaching across all year levels (1-14), and in leadership roles within secondary schools. My focus is on equity, collaboration, social justice and mana ōrite relationships. I passionately believe that every student should experience belonging and connectedness within their school and that they should be nurtured to achieve educational success, strong and secure in their cultural identity.

As a PLD facilitator I am motivated to ensure all teaching, learning, leadership and governance interactions in schools are mindful of the pedagogy required for the success of Māori learners so that our education system reflects equity and excellence for all.

Te Tiriti o Waitangi

It is important to understand Te Tiriti o Waitangi and the implications this has for our education system. Within education, we need to look to our past and understand pre-treaty events and actions that led up to the 1840 signing. Only with this knowledge can we understand the historical, political and cultural contexts which shape our own identity, beliefs and practices, and address the inequities and injustices within our schools.

Within my work, I create opportunities for teachers and leaders to engage with Te Titiri o Waitangi and consider different perspectives and experiences, challenge perpetuated attitudes and assumptions and consider the implications for tangata tiriti in realising the vision of mana ōrite relationships. In engaging in these dialogic learning contexts, schools are positioned to critically review their policies, procedures and practices and identify how they can become more effective in honouring our country's bicultural foundations and Te Tiriti o Waitangi.

Kaupapa Māori

As tauiwi, I am a manuhiri in a Kaupapa Māori context. I am very aware of how I am positioned as such, and the responsibility that this brings to my work as both a researcher and a facilitator.

Kaupapa Māori principles and actions are integral to indigenising our education system so that Māori histories, knowledge, te reo me ono tikanga Māori and tino rangatiratanga are reclaimed within educational contexts. I work alongside teachers and leaders to develop critical, relational and responsive practices that understand that identity, language and culture are fundamental for all learners.

Critical Consciousness

Critical Consciousness is informed by critical theory which challenges inequity and social injustice when power and authority are held by a privileged few. It requires us to question our beliefs, practices and systems and when positioned beside kaupapa Māori principles, has the ability to advance the decolonisation and indigenisation of our schools.

You cannot force conscientisation, but through facilitation, can provide dialogic and problem-posing opportunities for teachers and leaders in which they are supported to explore perpetuated cultural norms and the impact on their practice.

My work with teachers and leaders is inclusive, culturally responsive and relational.It legitimises the lens through which schools engage with Māori education and supports self-determination, agency, power-sharing and equitable outcomes for all.

Whakawhāiti (inclusion)

All ākonga thrive when they feel connected, accepted, valued and they enjoy positive relationships in a place where they belong.

In supporting teachers and leaders to develop inclusive policies and practices, I shine a light on student, whanau, mana whenua and iwi voices through my role as Senior Research Officer, and through facilitating PLD that builds an understanding of inclusion which refutes deficit thinking and exclusionary practices and which nurtures collaborative ways of working in mana-enhancing ways with ākonga and their whānau.

Renee Jepson

Renee Jepson

Ngāti Porou
BA, GradDipTchLn
Accredited Facilitator

Ko Hikurangi te maunga
Ko Waiapu te awa
Ko Horouta te waka
Ko Ngāti Porou te iwi
Ko Putaanga te hapu
Ko Putaanga te marae

The deep pain experienced by my father over the loss of his language and identity is a pain felt by many. The personal impact of colonisation on my whānau has led to my own critical consciousness and to this kaupapa.

When I first began teaching in 2001 my philosophy for teaching was based on relationships. Twenty years later, it is still the same. As my career has grown I have become aware of what was driving this philosophy and passion; an underlying desire to provide equitable outcomes for all students. Paulo Freire describes education as being an act of love and I wholeheartedly believe and feel this. I see my work in this kaupapa as an act of love to heal the pain felt by generations of Māori.

Te Tiriti o Waitangi

To understand Te Tiriti o Waitangi it is imperative we look to our past. Knowledge of pre-colonial histories, the events that led to the signing of TeTiriti, and the powerful impact it had on Māori is vital if we are to understand our nation today.

With knowledge comes the power of understanding. Understanding the historical, political and cultural contexts allows us to reflect on our own identity, beliefs and practices, and how these may have helped perpetuate the inequities and injustices faced by Māori and other minority groups.

I facilitate PLD in a dialogic and responsive way while ensuring safe spaces for learning to occur. I help support conversations with teachers, leaders and governance to collectively understand our responsibility in honouring Te Tiriti of Waitangi.

Kaupapa Māori

Kaupapa Māori encompasses what it is to be Māori by connecting to Māori principles and philosophies. Kaupapa Māori must be at the foundation of our work if the principles of Te Tiriti are to be honoured .

I provide PLD experiences that help support akonga, teachers, leaders and governance to develop understanding of Kaupapa Māori theory to enable tino rangatiratanga to be exercised in all contexts of education. This is important if the revitalisation of te reo me ono tikanga Māori is to be realised.

Critical Consciousness

Critical consciousness is seeking an in-depth understanding of the world socially and politically. It is understanding where power and privilege lies in our systems and structures and thereby taking critical action to push against oppression.

I support educators on their journey to critical consciousness by addressing the evidence through shared learning experiences on TeTiriti o Waitangi and pre and post-colonial histories while in a Kaupapa Māori space. Conscientization, or becoming awoken to the injustices and inequities that have impacted on Māori lives since colonisation, stirs within and creates an urge to act. I see it as my job to help support and fuel this sense of agency in the sessions I deliver.

Whakawhāiti (inclusion)

To navigate our education system, marginalised groups must conform to the ways of knowing and doing of the dominant group. To me, inclusion breaks down this barrier and allows for ways of knowing and doing of all learners to be recognised and respected. It’s about identity and belonging.

In my work I seek to form relationships through whakawhanaungatanga. I focus on planning and facilitating learning experiences that value all learners. Importantly, this involves continuous critical reflection on my part.

Miranda Joass 5436 V3

Miranda Joass

Te Ātiawa, Waikato ngā iwi
DipTchg (ECE), PGDipEd, DipTeReoMāori
Accredited Facilitator
+64 22 011 2561

Ko Taupiri, Piripiri ngā maunga
Ko Waikato, Waitohi ngā awa
Ko Tainui, Tokomaru ngā waka
Ko Waikato, Te Ātiawa ngā iwi
Ko Ngāti Whawhakia te hapū
Ko Te Ohaki a Te Puea, Waikawa ngā marae

I feel I have a personal and professional responsibility to this kaupapa to ensure our tamariki, whānau, hapū and iwi are afforded an education system that reflects equity, excellence and belonging for all.

Fresh from the classroom, and an Across School Lead within a Kāhui Ako, I have been working alongside teachers and leaders to use evidence to challenge current thinking, in order to critique the implications of practices, policies and structures for our tamariki, whānau, hapū and iwi.

Te Tiriti o Waitangi

Te Tiriti o Waitangi, partnership, protection and participation are the rights of all ākonga Māori and non-Māori. The deficit, colonial narrative of Māori, perpetuated through the media and within institutional systems and structures have prevented many New Zealanders from exploring the possibilities of a relationship grounded within ōritetanga.

I facilitate discussions for teachers and leaders to more deeply understand the histories of tangata whenua, and our responsibility as Tangata Tiriti or Tangata Whenua in honouring the promises of Te Tiriti o Waitangi. Through this collective learning experience we can begin to explore ways to decolonise and indigenise our ways of knowing and being within an education system that prioritises equity for all.

Kaupapa Māori

Kaupapa Māori is a proactive movement to legitimise and revitalise matauranga Māori in our education system. I have experience in working in kaupapa Māori environments as a kaiako in Kohanga Reo and more recently in the classroom using Te Marautanga o Aotearoa curriculum.

I work with teachers and leaders to begin to understand and implement the aspirations of self-determination for Māori. This includes understanding the special status of mana whenua alongside our tamariki and whānau Māori to develop learning experiences that tautoko the ideal of equity, excellence and belonging for all.

Critical Consciousness

Critical Consciousness allows us to examine and disrupt some of the taken for granted assumptions that have often remained unchallenged, by making visible the way in which power, control and privilege shape our schools and wider society. I provide dialogic opportunities to promote critical reflection of the part we play in supporting inequity, particularly for Māori learners. I also support teachers to activate their agency to enact changes that validate the aspirations of those who have historically been marginalised.

Whakawhāiti (inclusion)

Inclusion involves mana enhancing experiences that promote well-being and belonging for groups of people who are marginalised by the education system.

I support teachers and leaders to use a strengths based approach, recognising the innate potential of our tamariki and whānau that is responsive to prior experiences, knowledge, language, identity and culture.

Rachel Edwards,
Sarah Johns,

Gina Kennings 5429 2

Gina Kennings

Ngāti Tamaterā, Ngāti Whātua Ōrākei
DipTchg, BEd
Accredited Facilitator
+64 22 572 4945

Ko Moehau tōku maunga
Ko Waihou tōku awa
Ko Tikapa Moana o Hauraki tōku moana
Ko Tainui tōku waka
Ko Ngāti Tamatera ko Ngāti Whātua Ōrākei ōku iwi
Ko te Pai o Hauraki ko Ōrākei ōku marae

It was through my own school experiences and early experiences as a kaiako that I made the decision to dedicate my career to improving outcomes for ākonga Māori. I want a future where all tamariki-mokopuna receive an education that is empowering and affirming of them as cultural beings, where they thrive at school and leave with a strong sense of who they are, and with their identity, language and culture intact.

This vision instils passion and commitment in the mahi I do as a Poutama Pounamu Facilitator. I work alongside school leaders and teachers, supporting them to examine their practise, strengthen equity and transform spaces through indigenisation and decolonisation. I strive to maintain a culture of care, connection, respect and criticality within the mahi, and between the people and communities I support.

Te Tiriti o Waitangi

The promise of equitable partnership, protection and participation inherent in Te Tiriti o Waitangi has never been realised for Māori. I seek to challenge the misinformation accepted in our society in relation to the Treaty of Waitangi and Te Tiriti o Waitangi.

I support educators to understand the precolonial history of Māori before 1840. I create interactive and dialogic learning spaces so that educators can hear the narratives of tangata whenua that surround Te Tiriti o Waitangi and consider different perspectives and experiences, and confront deep-set attitudes and beliefs. These narratives provide a backdrop to understand the intentions of Te Tiriti o Waitangi, and the mana ōrite relationship that Māori were seeking with the Crown.

Kaupapa Māori

Kaupapa Māori is central to indigenising our education system. It is the foundation to the way in which Māori live and experience the world.

I provide opportunities for educators to deepen their knowledge of Kaupapa Māori ways of knowing, doing and being, and implement practices that give effect to Māori self-determination and revitalisation. Through this learning we deepen our knowledge of Te Tiriti o Waitangi.

Critical Consciousness

Critical consciousness allows us to gain knowledge and understanding of the practices, systems and relationships that perpetuate inequity within our education system. I support educators at all levels to become more critically conscious of their own potential and agency to address disparities and to understand why and how to resist the prevailing deficit theorising about Māori, and how to give mana to the voices of those least served within our current system.

Whakawhāiti (inclusion)

It is challenging for students from Indigenous and minority cultures to live their own culture and speak their own language when it is suppressed by another more dominant culture and language.

Belonging at school is the means by which students can feel accepted, respected, included and supported by their school communities and environments in which they live. Understanding both inclusion and belonging are essential if we are to provide a response that is equitable, self-determining and mana-enhancing, therefore resulting in mauri ora for all students.

I work alongside educators and communities to recognise discriminatory practices and to assist them in giving life to actions that support a strong sense of belonging for tamariki, mokopuna and whānau.

Robbie V2

Robbie Lamont

Ngāti Pākehā
DipTchg, PGDip (SNRT), MEd (Hons)
Accredited Facilitator
+64 21 791 503

My passion for my role as a professional learning and development provider stems from my belief in teachers and my vision for an education system in which every child experiences connectedness and belonging within their school and community, and joy and success in learning that nurtures them to pursue their potential.

As a Pākehā educator, I believe I have a responsibility to contribute, through bi-cultural partnership, to realising the mana ōrite intent of Te Tiriti o Waitangi, in our schools and in our society.

As a PLD provider I work alongside and learn with school leaders and teachers across early childhood, primary and secondary settings. As together we strive to understand and address systemic racism in our schools, to strengthen equity, promote excellence, and nurture belonging for all children, we play our part in contributing to a more equitable and socially just society as our legacy for future generations.

Cultural Capability. I believe the four aspects of cultural capability are interconnected and interdependent.

Te Tiriti o Waitangi

I position myself as a bi-cultural partner, such that Māori have authority and agency over their mātauranga, tikanga and taonga. I facilitate relational and dialogic PLD activities, using a range of readings and resources, that seek to challenge the misinformation and disinformation prevalent in our society in relation to the Treaty of Waitangi and Te Tiriti o Waitangi. I facilitate PLD that opens spaces for dialogue that supports schools leaders and teachers to develop more critical understandings of histories, including the dominating preconceptions of superiority that settlers from Europe brought with them and insight into how this has impacted iwi Māori, from the perspective of Māori.

Through formal and informal PLD contexts I work alongside school leaders and teachers to critically reflect on how their own beliefs and practices do or do not honour Te Tiriti o Waitangi and Māori self-determination, and to plan for new actions that express the potential inherent in mana ōrite relationships

Kaupapa Māori

Kaupapa Māori is critical to understanding the indigenisation of schools and schooling as schools seek to redress and recalibrate historical power imbalances. As a PLD provider I seek to open spaces for dialogue that allow school leaders/teachers to engage authentically and to recognise this is indeed complex mahi, given that western-European derived ways of knowing and being dominate our schooling system.

I facilitate PLD that supports school leaders / teacher to understand Kaupapa Māori so that they can more critically review how their current policies, vision and values, curriculum and pedagogies, and school-wide processes do or do not validate and affirm mātauranga Māori.

Critical Consciousness

Critical consciousness seeks to understand where power and privilege are located and how existing systems and practices either perpetuate, or disrupt and reconfigure, inequitable power relations such as are evident in racism, sexism and ableism. Using a range of resources and dialogic activities, I facilitate PLD for school leaders/ teachers to understand critical consciousness from a theoretical perspective.

I also open dialogic spaces wherein leaders and teachers can articulate the resilience and rigour that critical consciousness demands of us, the habits of mind that allow critique of our current realities, and the commitment and will necessary to take action that leads to change. I work alongside leaders and teachers to engage with a range of evidence and information in order to understand how power and privilege are playing out within their own settings, and how they will partner with whānau, mana whenua and their community to develop and enact more equitable solutions.

Whakawhāiti (inclusion)

Beyond simply the right of all students to be physically present or academically catered for within their local school setting, inclusion encompasses a metaphorical space wherein relationships of care have at their heart the well-being of all, each person is valued and respected for who they are and reciprocity and interdependence are built on the recognition of the value of each person’s contribution as an integral member of the group.

In supporting leaders and teachers to develop inclusive policies and practices I facilitate PLD that builds conceptual understanding of inclusion and that activates critical consciousness to surface and disrupt deficit perceptions and exclusionary practices. I utilise scaffolds and protocols that strengthen the capacity to listen to and learn with students and their whānau/families and processes that nurture collaborative ways of working. This in turn supports collective knowledge-building that leads to context-specific, one-size-fits-one responses so that students and their whānau/families are able to participate in ways that are self-determining, mana-enhancing and inclusive.

Elizabeth Forgie, Principal, Kerikeri High School.
Cheryl Wadworth, Principal, Whitney Street School, Piritahi Kāhui Ako Lead Principal.

Dawn V2

Dawn Lawrence

Tauiwi from Essex, England
BA, DipTchg (Sec), PGDipEd, MEd (Hons)
Accredited Facilitator
+64 22 010 2883

As tangata tiriti, I have a responsibility to contribute to the vision of partnership given voice within Te Tiriti o Waitangi. As an educator, I am committed to social justice, equity and mana ōrite relationships. This sits at the heart of my work as a professional learning and development facilitator within ECE, primary and secondary education settings.

My approach to professional development is one in which I recognise the primacy of relationships and the potential to enact transformative change when collective aspirations are given life through collective action. I work in ways with educators and communities that positions diversity as strength and understands learning as a life-long, iterative process of ‘becoming’ not a predetermined destination.

Te Tiriti o Waitangi

It is important to understand the events leading up to the signing of Te Tiriti o Waitangi including the histories of both signatories prior to first contact. This positions the two different documents, Te Tiriti o Waitangi and the Treaty of Waitangi, within context and supports greater understanding of colonisation and its legacy.

Within my work, I create learning contexts for people to engage with the multiple stories that surround Te Titiri o Waitangi, to consider the implications of the expressed intention of tangata whenua to maintain tino rangatiratanga, and the implications for tangata tiriti in realising the vision of mana ōrite relationships.

Through understanding the historical, social and cultural contexts educators and leaders are able to bring new perspectives to critique current systems, structures and practices and re-imagine how they can honour the Te Tirirti o Waitangi in ways that move beyond tokenism.

Kaupapa Māori

To engage in Te Tiriti o Waitangi honouring transformative change we must collectively work to resist the dominance of Pākehā cultural norms in our education system, support and contribute to the reclamation of Māori histories and knowledge and the revitalisation of te reo me ono tikanga Māori.

As tauiwi, I am manuhiri in a Kaupapa Māori context, with all the responsibility this brings and I take this positionality into my work as a facilitator. I work to create dialogic learning opportunities that legitimate and value the prior knowledge and experiences of all participants within contexts that are culturally appropriate and responsive to context, purpose and people.

This also extends into my work with classroom teachers to develop responsive, relational and critical pedagogical practices that understand that identity, language and culture are crucial for all learners, particularly those who have been traditionally marginalised.

Critical Consciousness

Critical consciousness is a component of conscientisation and, when positioned alongside Kaupapa Māori and Te Tiriti o Waitangi honouring aspirations, has the potential to contribute to the de-colonisation and indigenisation of our current education system.

What is key in this work is the understanding that you cannot make someone critically conscious or even tell them how to be so, you can only create opportunities for them to experience and step into this way of being. As such, I create contexts for learning in which people are challenged and supported to surface and explore their taken-for-granted cultural norms and the impact on their espoused and actual practices through a dialogic, problem-posing approach.

This extends to my work in support of pedagogical approaches and local curriculum, through working with teachers and leaders to implement learning opportunities for students that develop critically consciousness thinking through engagement with community and social justice. I am also engaged in doctoral level study focused on PLD facilitator practice, conscientisation and transformative praxis.

Whakawhāiti (inclusion)

Inclusion requires systems, structures, policies and practices to adapt to the needs and aspirations of the people they serve, and create spaces and places in which all groups and individuals feel safe, respected, visible, accepted and a sense of belonging.

Relationships sit at the core of my facilitation practice, such that I take time to find ways in which to value and acknowledge the diversity of experiences, abilities, language, and perspectives that each of my learners bring, and modelling how they may do the same within their own contexts.

I work to support people to challenge the discourse of sameness within the notion of equality and to position themselves within an equity-minded praxis. I also work to support teachers, school leaders and support staff to demonstrate care and high expectations of all children and young people through potential focused and relational pedagogical policies and practices.

Julian Cosgrove, Deputy Principal Kelston Boys High School,
Richard Crawford, Principal, Fairfield College,

Raewyn V2

Rāwini Ngaamo

Ngāti Maniapoto
DipTchg, MEd
Accredited Facilitator
+64 27 510 8191

Ko Kakepuku te maunga
Ko Mangapū te awa
Ko Tainui te waka
Ko Ngāti Maniapoto te iwi
Ko Matakore te hapū
Ko Kaputuhi te marae

My whānau and I are the product of the deliberate and devastating colonisation of Māori in Aotearoa New Zealand. I work to ensure that all of our tamariki, mokopuna and whānau never have to experience the loss of identity, culture and language through education again. My Maniapoto whakapapa comes to me through my father and my Scottish heritage through my mother. Together, like many other bicultural whānau, we are finding our way back to ourselves through learning, understanding and healing so we may once again experience mauri ora in its fullest sense.

Te Tiriti o Waitangi

The events leading up to and around the signing of Te Tiriti o Waitangi are important to know about and understand to help support a greater awareness of colonisation and its impact on Aotearoa New Zealand. It also begins to address

the misinformation and erroneous beliefs that have been perpetuated through the lack of clear, relevant and balanced information being presented in education and the media in the past.

Through creating relational spaces as a facilitator working alongside educators, we may together examine the historical, social and cultural contexts that make up the fabric of New Zealand society and the place of Te Tiriti o Waitangi within this. From these experiences we can then consider and reflect on our own beliefs, practices and actions that may have contributed to the ongoing inequities experienced by Māori and minority groups and what we might do differently in the future. Upholding the mana of all is a critical part of this work for me as we take responsibility to create relationships that reflect the principle of mana ōrite.

Kaupapa Māori

Kaupapa Māori is the foundation of self-determination and self-realisation for Māori. It challenges the dominance of the pākehā worldview and re-focuses on mana motuhake. It privileges Māori ways of knowing and being and through these practices can help us all to unlearn the sometimes invisible but often dominant practices that are inherent in educational sites across Aotearoa.

As a facilitator I work to ensure that my practices are reflective of kaupapa Māori and support educators to recognise and value the expertise and knowledge held within Te Ao Māori. In doing so, we are more likely to support through our collective actions, the reclamation and restoration of Māori histories and knowledge, as well as the revitalisation of te reo me ōna tikanga Māori.

Critical Consciousness

Critical theory informs critical consciousness. It is a call to action to examine our beliefs, practices, systems and structures in the light of equity and democracy. Through the use of resources and activities I assist educators to explore and develop deep critical reflection. Social injustice requires us all to critically consider the impact of these things and to be willing to analyse, deconstruct and take new actions that meaningfully address the inequitable outcomes within our current education system.

Whakawhāiti (inclusion)

All tamariki learn best when they feel accepted, when they enjoy positive relationships and when they are active, visible members of their community and when they feel they belong.

I work alongside educators and communities to recognise discriminatory practices and to assist them in giving life to actions that support a strong sense of belonging for tamariki, mokopuna and whānau. This involves committing to a strengths based approach to teaching and learning enacting the principles of tika (doing the right thing), pono (acting with integrity) and aroha (with care and sincerity).

Phillipa Woodward: Deputy Principal, Otumoetai College.
Dianne Web: Principal, Nelson Intermediate School.

Kaarena Ngata V2

Kārena Ngata

Ngāti Porou
B.Māori and Pacific Dev, PGDipEd (Sec), M.Contemporary Education
Accredited Facilitator
+64 22 026 6217

Ko Whetumatarau te maunga
Ko Awatere te awa
Ko te Whānau a Hinerupe te hapū
Ko Hinerupe te marae
Ko Ngāti Porou te iwi

My opinion regarding the importance of a critical, Kaupapa Māori informed approach to education in Aotearoa is informed by my own colonised reality of being Māori, but growing up as Pākehā.

Alienation from one’s own culture is debilitating. It is as if you walk a tightrope of disbelonging between two worlds: the first, a world where you feel untethered; the second, a world in which you feel an imposter. So when, in his 2001 Hui Taumata address, Professor Mason Durie espoused the goal “For Māori to live as Māori” – his words resonated strongly with me. Durie went on to assert that in pursuit of the goal to prepare people for participating in (New Zealand) society, the education system has, at least in part, a role to play in preparing people to engage in Māori society. This was when I first realised the extent to which our education system is failing to deliver for Māori and when I set myself the goal of supporting the aspiration of Māori achieving educational success in Aotearoa as Māori.

Te Tiriti o Waitangi

Kia whakatōmuri te haere whakamua.
I walk backwards into the future with my eyes fixed on my past.

The decades of disparity between Māori and Pākehā across all social indices subsequent to the signing of Te Tiriti provides testimony to the denial of Te Tiriti. The fact that these disparities are not only persistent, but widening, evidences the structurally entrenched position of Pākehā privilege and dominance over a marginalised Māori populace and the harmful potential for this injustice to exist in perpetuity. It is my position that Teachers, School Leaders, Boards of Trustees and the Ministry of Education have an ethical and moral responsibility to address this unjust legacy of Aotearoa’s historical and on-going colonisation. I contend that this involves a commitment to meaningfully give effect to Te Tiriti o Waitangi.

I design Professional Learning Development opportunities that aim to support educators in undertaking a reflective journey into our past so as to inform our (critical) next steps. I seek to work collaboratively with educators to assist in developing their understanding around Te Tiriti and to explore the “why” and “how” we should and could invest in moving towards an equitable, mutually beneficial, Tiriti based relationship with our learners, whānau, hapū and mana whenua.

Kaupapa Māori

He kākano ahau i ruia mai i Rangiātea.
I am a seed which was sewn in Rangiātea.

The famous proverb above refers to genealogy and the ancestral homeland of tipuna Māori. For me, it connects with the idea that every ākonga is a taonga who brings their tipuna and their whānau with them into the classroom. Taonga are to be treasured, their mana and mauri upheld. Just as seeds vary in the environmental conditions they require to attain optimal growth, so too do our ākonga. I believe that as nurturers, teachers need to be able to adapt the learning experience they facilitate so that it is responsive to the learner’s contexts, needs and aspirations. This is the essence of Cultural Relations for Responsive Pedagogy – a Kaupapa Māori aligned approach to teaching that creates a learning environment in which our ākonga can thrive, secure in their identity and knowledgeable in what it means to be and live as Māori.

Kaupapa Māori principles require us to be cognisant of our Tiriti responsibilities - to support self-determination and the authority of mana whenua. In order to achieve this, the nurturing of strategic relationships and our sharing of power becomes key. I strive to support Teachers, School Leaders and Trustees to explore what this might look like in their unique settings, as well as identify what might be required in order to strengthen the application of Kaupapa Māori theory and principles in their contexts.

Critical Consciousness

Seek and discover. Discover and know. Know and become enlightened.

I have worked with educators who have positioned themselves in complacent spaces with varying degrees of denial, blame, shame, avoidance and neutrality paralysing any productive response to the entrenched structural racism of our education system. This is an important area of my work and I am motivated by the Freirean proposition that complacency actually helps perpetuate the causal hegemony, and so I promote the understanding that “doing nothing” does not have neutral outcomes.

My approach is to support the development of critical consciousness by helping educators identify and challenge educational cultural hegemony. I consider that it is only through cultivating our critical consciousness that we can light an ethical fire within ourselves to inspire actions deliberately aimed at transforming an education system that has perpetuated systemic inequity for so long.

Whakawhāiti (inclusion)

Ko ngā pae tawhiti whaia kia tata. Ko ngā pae tata, whakamaua kia tina.
The potential for tomorrow is determined by what we do today.

Thinking about intersectionality, Cultural Relations for Responsive Pedagogy has the potential to inform the approach of educators determined to address the needs of various groups who have been underserved and marginalised by our education system. I believe the relevance of Cultural Relations for Responsive Pedagogy in this instance lays in its fundamentally inclusive approach of centering a student’s right to an education that values the beliefs and ideologies of that student’s culture as being legitimate. In this way we see how Cultural Relations for Responsive Pedagogy can serve to inform educators seeking to disrupt policies and practices that perpetuate, not only racism, but also ableism, heteronormativity, heteropatriarchy and other oppressive structures.

I design professional learning that helps build the capacity within a school to deliver curriculum in a way that is adaptive, relevant and empowering, so that all students are more likely to connect, engage and effectively collaborate in the learning opportunities available to them. Research tells us that this approach promotes more equitable outcomes in education and therefore more equitable life opportunities for all members of our diverse society. In this way we see the potential of Cultural Relations for Responsive Pedagogy to inform how we deliver on the aspiration of a “Just Education” for all.

Dee Reid 2020 V2

Dee Reid

Ngāti Kahungunu, Ngāti Kahu, Ngāpuhi
B.SocSc, PGDipSecondaryEducation
Accredited Facilitator
+64 27 544 6189

I am a descendant of my Māori Grandmothers and Pākeha Grandfathers. I am proud of my whakapapa Māori, of Ngāti Kahungunu, Ngāti Kahu and Ngāpuhi ancestry. I am equally proud of my whakapapa Pākehā, of Scottish, English and Afrikaans lineage. It is this heritage that contributes to who I am and how I am when I walk the fine line between ‘two worlds’.

My work as a PLD facilitator across ECE, primary and secondary settings is influenced by my personal and professional educational experiences. I am driven by a desire to ensure all teaching, learning, leadership and governance interactions in schools are cognisant of the special response required for the success of ākonga Māori, where sensemaking and decision making of what this requires is co-constructed by Māori, for Māori, with Māori.

I believe ākonga success happens when educational experiences are honouring of Te Tiriti o Waitangi, reverent of Aotearoa’s indigeneity, reflective of the diverse nature and reality of Aotearoa’s classrooms, critically focused on transformative practice and lead by educators who are committed to seeing all ākonga experience educational success for who they are.

Te Tiriti o Waitangi

I work with school governors, leaders and teachers to understand what life in Aotearoa before Te Tiriti o Waitangi was like, where Māori were grounded in their iwi identity, where te reo and tikanga Māori were promoted, protected and preserved, where being Māori was celebrated and enjoyed. I aim to inspire action into allowing this for ākonga Māori in this modern-day schooling context – to feel safe, secure and validated in their own identity, language and culture.

I lead PLD experiences that acknowledge the differences between Te Tiriti and The Treaty and I seek to evoke self-realisation in educators about the implications for their role and responsibility as Tangata Whenua or Tangata Tiriti in the why, who and how they teach, lead or govern.

I strive to promote collaborative learning experiences that develop from mātauranga Māori and promote mana ōrite relationships between mana whenua and schools. The intent within this is to make certain that teaching, leadership and governance policies and practices give life to the promises of Te Tiriti o Waitangi.

Kaupapa Māori

I am a second-language learner and speaker of te reo Māori, my passion for te reo is what motivates and inspires me, it is my lens through which I see, hear and feel the world, my segue into Te Ao Māori. It is from this platform that I operate and seek to affirm the principles of Kaupapa Māori. I ensure my facilitation practice is underpinned by Māori ways of being, doing and knowing to give effect to Māori self-determination.

I work to support school governors, leaders and teachers to recognise the status and expertise of mana whenua so they are well placed to connect and engage with mana whenua and together develop and deliver learning experiences that reflect Kaupapa Māori for the benefit of all.

I have undertaken masters level study to enhance my knowledge and application of Kaupapa Māori theory and methodologies and I continue to develop more informed and culturally responsive practice.

Critical Consciousness

I believe that critical consciousness is about eyes and ears, and hearts and minds being open. Open to reviewing and critiquing where power is located, who has power and how power plays out.

I strive to raise critical consciousness in school boards, leadership and teaching teams, I work collaboratively with them and key stakeholders to identify ways the status quo for their setting can be disrupted so that inequities can be recognised and responded to, and equity, excellence and belonging can be strengthened.

Whakawhāiti (inclusion)

I believe in equity, excellence and belonging for all ākonga. Inclusion in educational settings is a vehicle to this and involves developing and implementing policies, decisions and practice so that groups of people who are marginalised (by race, gender, sexuality, learning support needs and impairment) can feel that they belong, are a part of this, accepted and respected.

I seek to recognise and embrace the potential to learn about and from diversity and difference. I seek to plan and deliver PLD opportunities that value, promote and respond to the perspectives and experiences of all stakeholders. I strive to support governors, leaders and teachers to recognise, respect and respond to diversity and difference.

Mr Robin Fabish, Tumuaki/Principal, Tamatea High School,
Ms Zac Anderson, Tumuaki/Principal, Tiaho Primary School,

Debbie Riuru 5657 Cropped

Debbie Ruwhiu

Ngāti Porou, Ngāti Kahungunu, Ngāti Pākehā
DipTchg, BEd, GDip Bilingual & Immersion Ed
Accredited Facilitator
+64 27 217 0884

The whakatauki “He waka eke noa” (we’re all in this together) speaks to me of the potential of Aotearoa’s bi-cultural relationship, it speaks of a future that embraces the unique Māori culture of our mokopuna as they enter the education system, so they are able to flourish, succeed and reach their full potential as learners.

Māori and Pākehā whakapapa lay down the foundation for my work within Poutama Pounamu, including my experiences as Māori, as a primary teacher working in mainstream and bi-lingual primary education. Then, later transitioning into tertiary education supporting the development of teaching practice and cultural capability of staff. My unwavering belief in an equitable and unbiased education system, reinforces my responsibility to be instrumental in reducing disparities as a Poutama Pounamu Facilitator. The aim is to develop cultural relationships for responsive pedagogy by working with hapori to support the transformation of school systems and classrooms practices.

Te Tiriti o Waitangi

“The curriculum acknowledges the principles of the Treaty of Waitangi, and the bicultural foundations of Aotearoa New Zealand. The Treaty of Waitangi calls for schools and teachers to deliver a curriculum that:

  • acknowledges the Treaty of Waitangi principles
  • acknowledges our nation’s bicultural foundations

enables students to acquire knowledge of te reo Māori and tikanga Māori.”

Using this intent as a catalyst for change, we can work together as a school community to unpack the principles of Te Tiriti o Waitangi as they apply within the context of the school. Together we can challenge school systems and classrooms practices that make a significant difference to Māori achievement. No more window dressing or brown frills but true and meaningful engagement that help us more toward biculturalism as a school, as a community and as a nation

Kaupapa Māori

Kaupapa Māori is fundamental to ‘being Māori’ it encompasses the way in which Māori live and experiences the world. Kaupapa Māori is based on a Māori foundation. In an education setting it is a means, a way to indigenise schools and systems that reflects an authentic, holistic, bicultural perspective.

The outcome is to engage within education settings, challenge bias and apply Kaupapa Māori principles to ensure equity for all. This mahi will support workplace and assist educators to engage in mana ōrite relationships to reflect the aspirations of school whānau and hapori Māori.

Critical Consciousness

Critical consciousness originates from critical theory and supports people to challenge the inequity and social injustice that is maintained by the location of power.

Critical consciousness is essential for positive behaviour change which is based in oppressive thinking and oppressive actions. Therefore, it is essential that the constructs that create inequity are visible and challenged.

Raising the awareness of critical consciousness allows us to support school leaders and teachers, through a range of activities to consider and bring self-awareness of the part we play in supporting inequitable outcomes, particularly for Māori learners in New Zealand schools.

Whakawhāiti (inclusion)

For people who are marginalised by race, gender, sexuality and learning support need, inclusion is the right to feel a sense of belonging, a sense of whānau with the people they interact with on a daily basis. As a team, we provide experiences that values whanaungatanga as a means to build authentic, meaningful and transformative relationships with a school community. We co-construct a way forward with school communities to meet the needs of all learners.

Cropped Tanya Savage 6951

Tanya Savage

​Ngāruahine, Ngāti Pākehā
BEd, MEd
Accredited Facilitator
+64 22 010 5548

Ko Taranaki te maunga
Ko Oeo te awa
Ko Aotea te waka
Ko Ngāti Tamaahuroa me Titahi te hapū
He uri o Ngaruahine
Ko Tanya Savage au
Tihei Mauri ora!

I am a proud Māori/Pākehā woman who’s Māori whakapapa comes through my Pāpā and my Scottish whakapapa that comes through my mothers whānau. Growing up in Aotearoa and experiencing education through the English-medium schooling structures enabled me to clearly see and experience the disparities for Māori rangatahi. As a Māori who grew up in a very Pākekā environment where being Māori was seen as a negative, I have made it my life's mission for my tamariki and those I work with, to experience an environment which allows them to be successful as Māori on their own terms. For rangatahi to feel strong and confident in their cultural identity and to experience success on their terms.

I have a deep personal and professional connection to this kaupapa. I have a deep passion for our tamariki, mokopuna, whānau, hapū and iwi - to be successful as Māori. I want to contribute to an education system that reflects equity, excellence and belonging for all.

Te Tiriti o Waitangi

It is important for me that people in Aotearoa understand the history surrounding Te Tiriti o Waitangi and the impacts these have had, and continue to have in Aotearoa.

I think it is important to be mindful of the two documents Te Tiriti o Waitangi and the Treaty of Waitangi and intentions that these had. Most importantly for me it is around the expressed intention where Te Tiriti allows tangata whenua to maintain tino rangatiratanga over their whenua, kainga and taonga. The importance of tangata whenua to be self determining and the implications this has for tangata tiriti.

Whanaungatanga, manaakitanga and aroha are key ways to ensure we can create safe PLD spaces which focus on mana ōrite - which is understood by many iwi as the relational intent of Te Tiriti.

Kaupapa Māori

Kaupapa Māori theories and pedagogy ensure that Māori ways of seeing and understanding our world are legitimised and validated in a colonised education system and society.

I see kaupapa Māori as a key component to indigenising our provision of education for rangatahi. The core principles of Kaupapa Māori theory alongside the Poutama Pounamu principles of whānau, ako and mauri ora ensure we can establish platforms for essential conversations towards a more conscious and decolonised society.

Kaupapa Māori allows Māori to enjoy and experience success as Māori and what is beneficial for Māori is beneficial for all.

Critical Consciousness

I am a keen disruptor of the status quo - what has been socially constructed can be deconstructed.

I liken the journey towards critical consciousness to Māori creation, where even in Te Kore (the void/great beyond) there is endless potential and energy. As we move from a place of Te Kore through to Te Pō (the perpetual night) - there is still a positive intent of change - even if for some the pō can be both long and dark. Moving from Te Pō through Te Whai-Ao where new thoughts are emerging, thoughts that need nurturing through to Te Ao-Marama as a place of enlightenment.

As a PLD facilitator I understand the discomfort and range of emotions that come with a journey towards conscientization for all. It is often hard to acknowledge our contribution towards inequity with power, control and privilege within learning environments. It is important to foster strong relationships to ensure we manaaki the mana of the people we work with.

Kia kaha, kia māia, kia manawanui!
Be strong, be brave, be steadfast!

Whakawhāiti (inclusion)

All mokopuna and tamariki are born unique and with endless potential. Every tamaiti is born with everything they need to succeed in this life. It would be wonderful to be part of creating environments where everyone can succeed and thrive without compromising who they are.

It is important to celebrate diversity and resist the assumptions of sameness. Everybody has different strengths and it is how we can harness these to ensure success for all.

Whanaungatanga forms the basis of inclusion which promotes hauora and a strong sense of belonging for groups of people who are marginalised by the education system.

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Mary Stubbings

Ngāti Pakeha
BEd, DipChildren’s Literature
Accredited Facilitator
+64 22 013 5002

I believe that we must create caring, safe and culturally responsive classrooms that optimize learning and address racism and equity issues for Maori and for all. I have experience at the ‘coalface’ from year one to year 13 and at middle management and senior leadership levels.

My experience as a lead facilitator of Te Kotahitanga for Wairoa College, a lead coach for PB4L at Flaxmere College and as an across schools teacher for the Te Waka o Māramatanga kāhui has helped me to support schools in their quest to create positive learning environments with equitable outcomes.

Central to my philosophy is that we as educators must build strong relationships in our learning environments that value the student as a cultural being where they can enjoy and achieve success knowing that their ideas and knowledge are valued.

Te Tiriti o Waitangi

Understanding the significance of Te Tiriti o Waitangi in our lives as New Zealanders can be challenging without having knowledge of pre-Treaty events and the actions that led up to the signing. Pre-colonisation and colonisation have had a significant impact on the fabric of our society as it stands today. The different understandings of the Treaty from a Māori and Crown perspective have been the subject of much debate and involve an awareness of the history of Aotearoa.

When working with ākonga, I use a variety of interactive and dialogic resources to deepen an awareness and understanding of the history of New Zealand around Te Tiriti o Waitangi and its significance to society in the present day.

Kaupapa Māori

Kaupapa Māori legitimises and validates the beliefs and practices of Māori, the Māori language and the cultural, intellectual, political and social legitimacy of the Māori people. I provide opportunities to understand and implement practices that support the revitalization and self-determination of Te Ao Māori. Through this learning we deepen our knowledge of Te Tiriti o Waitangi and the principle of āta (growing respectful relationships.

Critical Consciousness

Critical Consciousness focuses on understanding our place in the world through exposure of social and political elements. It involves taking action against the oppressive actions that are made recognisable through this exposure.

I have recently had an article accepted for the Kairaranga journal that outlines my personal story of critical consciousness and conscientization. The article is called “The importance of conscientisation: Learning about privilege from the voices of Māori students”. The reviewer for this article wrote “I would like to thank you for the privilege of reviewing your article. I found it such a pleasure to read – it was very powerful and evoked quite deep emotions reading the narratives from the ākonga Māori. What is also powerful is the impact that this will have on other non-Māori educators. It is very courageous of you to be so honest, to bare your soul, to reflect on your own thinking, and to dig deep into your own positioning (and repositioning). You have displayed such metacognition!”.

Whakawhāiti (inclusion)

All students have the right to be accepted as whole cultural beings regardless of their abilities or disabilities. I work with principals, governing bodies, teachers and students to create practices that ensure rangatahi are respected and appreciated as valued members of their communities. Part of this conversation includes how we can create classrooms that are welcoming and support the diverse needs of our students.

Zac Anderson,
Sarah McCord, Dannevirke COL, Lead Principal. Tamaki nui-ā-Rua. Kāhui Ako.

Karley Wilks Forde V3 400Px

Karley Wilks-Forde

Pākehā - Polish and Irish descent
BA, DipGrad, DipTchg
Accredited Facilitator
+64 22 014 6526

To fully understand culture, we must first understand our own cultural influences. My maternal grandparents came to Aotearoa as refugees after World War II. This has given me a small sense of what it is like to yearn for a sense of cultural belonging. We need to celebrate our differences, cherish our uniqueness and learn from and with each other.

For me, as an educator, it is unacceptable that there is such a wide disparity in education outcomes for Māori, and the push for equitable outcomes is a key driver for me in the work I undertake in the PLD space. At the heart of our education system is our learners and we must strive to create an education system, from ECE through to secondary, that supports all our young people to thrive.

Te Tiriti o Waitangi

Understanding the truth of our past can be an important way for society to move forward in a way that is equitable and supports us to embrace our unique position as a bicultural country. Te Tiriti o Waitangi is an important document for all people in Aotearoa as it sets out the terms for the partnership between Māori and the Crown and underpins government policy and legislation.

To support and develop understanding of the constitutional place of Te Tiriti o Waitangi and its differing versions, it is important to start with supporting understanding of pre-colonised life for Māori, the story of Aotearoa begins before 1840.

Exploring the impact of colonisation on Māori can be confronting as it raises many personal and professional issues for Māori and non-Māori. However, if we can learn from our past, in ways that are respectful and support new understandings to emerge, as citizens and educators we can honour the partnership that was promised.

Kaupapa Māori

Kaupapa Māori is the legitimation of what it means to be and live as Māori. For many non-Māori, who currently make up the majority of the education workforce, it can be challenging to understand the impact of racism and marginalisation when it is beyond your realm of lived experience.

Understanding the need for Māori cultural revitalisation connects to understanding life for Māori in Aotearoa pre 1840 and an understanding of the political systems and structures that stripped Māori of their language and culture, and thereby, Māori capacity to be self-determining.

Exploration of kaupapa Māori through PLD should support schools and their governance groups to understand how to incorporate bicultural partnerships into school policies and practices, and to develop on-going reciprocal relationships with their mana whenua.

Critical Consciousness

Critical consciousness supports educators to critique pedagogical practice, school-wide systems and structures to determine where the power is held and whether power is being shared or is dominated by the status quo.

Becoming critically conscious of the marginalisation of particular groups within school settings supports schools to understand racism, both intentional and unintentional, racism has to be revealed and understood in order to be resisted and mitigated.

Critical consciousness supports educators engaged in PLD to understand their agency to create equitable opportunities for Māori learners and all marginalised learners in the education context. Supporting the development of shared critical understandings and actions that can transform praxis and improve learner outcomes is a vital component of the learning that is undertaken with schools, if we are to move beyond the rhetoric of transformative change.

Whakawhāiti (inclusion)

Ensuring that school policies actively promote and support inclusion so learners feel a genuine sense of belonging and connectedness in their school context is an important factor in supporting learner confidence and well-being.

Through respecting diversity and being prepared to learn from our similarities and our differences, there is a richness of new and deeper understandings of the human condition that can occur. Strengthening understanding of inclusion can support educators to realise the intention to provide learning that is responsive and meets the diverse needs of all learners.

A fundamental focus in my PLD delivery is to support schools to develop and enact and embed inclusive policies and practices that move beyond tokenism to authentic ways of being that are respectful, accepting and promote equitable outcomes.

Andrew Wood,
Cathy Puna,