Profiles

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 22 012 3079

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


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.

Referees
Daniel Murfitt, daniel.murfitt@colenso.school.nz
Jeanette Chilton-Smith, jcsmith@jameshargest.school.nz


Tash Hau Cropped 67126529

Tash Hau

Ngāti Wai
MPP, BA Māori (Hon), CTLT
Accredited Facilitator
+64 22 025 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
+64 21 136 7505

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.


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.

Referees
Julian Cosgrove, Deputy Principal Kelston Boys High School, j.cosgrove@kbhs.school.nz
Richard Crawford, Principal, Fairfield College, CrawfordR@faircol.school.nz


Jacqui Pennington Cropped 1

Jacqui Pennington

Pākehā
Bachelor of Education
Accredited Facilitator
+64 27 504 7269

I have been involved in our education system both as a kaiako and parent for over 30 years. My main area of experience has been in the beginning years of primary school and I am passionate about developing positive transition practices and having close connections with our colleagues in the ECE sector.

Over the last four years in my role as Across School Lead Teacher for a Kāhui Ako I had the privilege of extending my experiences into the secondary sector as well. My feelings of discomfort in being part of a system that is inequitable for many whānau and tamariki has deepened, and through my journey of working with Poutama Pounamu I am filled with hope that together we have the tools to create an environment based on equity and excellence for all ākonga.

Te Tiriti o Waitangi

As a Pākehā woman, I am aware of my responsibility to acknowledge the past injustices. As I grow in my role I am committed to working with other educators 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.

In the education space I see the need for all levels of our school communities (kaiako, leaders and governance) to grow their awareness and understanding in order to meet our collective responsibilities.

Kaupapa Māori

I am at the start of my journey with Kaupapa Māori ways of being and knowing. It is important that, as a Pākehā New Zealander, I actively seek to learn from, and with, tangata whenua in order to engage honourably as tangata te tiriti in this kaupapa. It is exciting to be involved with schools and centres as we strive for the vision of all ākonga belonging to a place of learning that recognises the tāonga that they are.

Critical Consciousness

As we start to examine our eurocentric education system, the challenge is to check our colonised lens, take a critical look at the systems, structures and practices that perpetuate the inequitable status quo, and take action. By drawing together critically conscious action informed by kaupapa Māori we can collectively work towards a more inclusive future that will benefit all ākonga.

A colleague shared with me this beautiful whakataukīto I have beside me as I start my journey of examining my place/role in Aotearoa.

’Ko te whakaiti te whare o te whakaaro nui’
humility is the bastion of the generous person.

(Te Wharehuia was responsible for the first words of King Tuheita’s covenant)

As Pākeha, this speaks to me of the need to humble myself to enable space for indigenous and other currently marginalised world views to influence our education system.

Whakawhāiti (inclusion)

I support the idea that inclusion promotes belonging and values all members of our communities. It is vital to foster respectful relationships as a foundation for inclusion.

In education it is especially important to recognise that our ākonga and their whānau bring with them rich and diverse experiences, cultures, and world views and to actively seek ways that give authentic voice to these in all aspects of our schools and early learning centres. This will support us all to work in more inclusive ways that celebrate diversity as a strength.


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.

Referees
Mr Robin Fabish, Tumuaki/Principal, Tamatea High School, robinf@tamatea.school.nz
Ms Zac Anderson, Tumuaki/Principal, Tiaho Primary School, principal@tiaho.school.nz


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.


Tsavage

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.


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.

Referees
Andrew Wood, andywood.edconsult@gmail.com
Cathy Puna, cathy.puna@ska.co.nz


Cheryl Mc Kenzie 5444 2

Cheryl Mercer

NZDipBus
Administrator
+64 27 479 7805

I am delighted to be part of the Poutama Pounamu whānau and to be able to support our passionate team bring about transformative change in schools and communities, by using the skills, knowledge and abilities I gained working in the not-for-profit social sector for more than 20 years.

My motivation is to be part of a movement that affects positive change in the community and leads to increased well being and better lives for all people in Aotearoa New Zealand.

Continuing to learn and challenge myself allows me to grow, not only as an individual, but also professionally, to be able to contribute to the valuable mahi the Poutama Pounamu team is doing to improve outcomes and achievements for Māori students and to ensure true equity and inclusion in the education sector.