Overview

The journey involved drawing inspiration from traditional Māori practices of transmitting knowledge or kōrero tuku iho, which also became the name of their assessment approach Ngā kōrero tuku iho (NKTI). They intended this as a te ao Māori alternative to the learning stories normally used in early childhood education. It meant a shift from their past practices of formal documentation through learning stories, photographs, and annotated notes to an approach that recognises the centrality of whānau within the kōhanga reo and the intimate role they play in their child’s learning and progress.

It has encouraged me to delve deeper with [my daughter’s] learning and engage more deeply rather than at the surface level. It has also put expectations on me to make sure I am supporting her learning, which I like. So, I have expectations for her ... but she has now in turn put them back on me, which is good, you know.

Parent explaining how she felt more accountable to her tamaiti

The result was a process that empowered the community – mokopuna, whānau and kaiako – each, in their own ways, to participate in developing the whole child and to assess and capture children’s development in ways that made sense to the whole kōhanga whānau. Kaiako became more accountable to mokopuna and whānau to make visible learning that is valued within te ao Māori.

The inquiry story

The inquiry involved five kaiako, all the mokopuna (children) and their whānau. All the mokopuna were included in the intervention, with a focus group of six monitored closely for analysis from when the kōhanga initiated Ngā kōrero tuku iho.

What was the focus?

The inquiry sought to answer two questions:

1. How do kaiako, whānau, and mokopuna view Ngā kōrero tuku iho as an assessment approach within kōhanga reo?
2. What does Ngā kōrero tuku iho look like within the culture of our kōhanga reo?

Answering these questions required two distinct streams of work: engaging with whānau about what NKTI was in this context, how it might operate, and making them part of it throughout the inquiry; and making NKTI part of the daily activities within the kōhanga reo as kaiako talked to the mokopuna.

What did the kaiako try?

Firstly, the kaiako had to develop the new approach to assessment, which meant they had to formulate how the Māori concept of ngā kōrero tuku (oral history) could work and how they would represent it within the kōhanga reo. They explored the Māori symbols that might capture a child’s progress in a culturally appropriate way, particularly in the ways kōrero was traditionally passed on from generation to generation through kōrero, pakiwaitara (legends), whakairo (carvings) and tukutuku (ornamental latticework). They settled on NKTI of each mokopuna (child) adorning the walls of the whare in the form of a poutama (a stepped pattern that symbolises genealogies or levels of learning).

The kaiako created NKTI for each mokopuna making visible the holistic nature of learning and development outlined in Te Whāriki a te Kōhanga Reo.

Whānau originally found the approach hard to conceptualise. However, as kaiako shared their initial thinking around the use of the Poutama to capture NKTIwhānau got involved in the approach for their children, as well as for all the other mokopuna. Once the kaiako had developed individual NKTI, they began sharing them with whānau at their monthly hui. Whānau used the hui to explain their child’s whakapapa (genealogy) and their wawata (hopes and aspirations) for their child during their time at kōhanga reo.

Kaiako shared NKTI with mokopuna during the day’s regular routines and rituals. These included morning karakia, te wā pānui (book time), roopu mahi time (group time), and transition times. As NKTI became more familar to them, mokopuna also began to share their own and other children’s NKTI with kaiako and each other.

What happened?

The mokopuna enjoyed seeing the pictures of them and their whānau on the wall as part of NKTI. They enabled them to express themselves in various ways. Older mokopuna took on leadership roles to share their own and other mokopuna NKTI, and this inspired younger mokopuna to want to take on the role of sharing NKTI. Mokopuna demonstrated tuakana-teina roles where the older mokopuna would help the younger ones develop their own knowledge of NKTI. This approach was flexible and creative and allowed mokopuna to share their own version of NKTI based on what was important to them. Mokopuna developed more intimate relationships with one another where they knew more about each other. They were able to share each other’s whakapapa and wawata.

NKTI encouraged greater use of te reo, not only by mokopuna but also by whānau. NKTI encouraged mokopuna to share their account of their learning.

NKTI provided the kōhanga reo whānau with the opportunity to deepen their relationships and connections with one another through hearing NKTI of all the mokopuna and celebrating their progress. Kaiako felt the quality and frequency of their interactions with whānau increased. The closer connections between mokopuna and their whānau meant that whānau were more comfortable sharing their child’s progress with one another.

Kaiako explained the learning moments they observed at kōhanga reo and which they then contributed to NKTI. As kaiako refined the NKTI, subsequent explanations also involved links to Te Whāriki a te Kōhanga Reo. Whānau continued to contribute to NKTI by capturing learning moments from home that also related to their children’s wawata. Like kaiako, whānau used Te Whāriki a te Kōhanga Reo to help one another deepen their understanding of learning that was occurring as they related to the whole child.

Understanding the design of NKTI and what whānau wanted for their children helped all the kaiako to focus on how they could best support mokopuna. Several of them wrote each tamaiti’s wawata in their planner and reflected on how they could support each tamaiti during their roopu mahi time, although other opportunities would arise naturally throughout the day. They started to use more purposeful and deliberate planning and link it to observation. Having the NKTI on the wall meant kaiako could see at a glance how each mokopuna was tracking, and progress and learning stayed at the forefront of their minds.

Kaiako also found that NKTI provided them with collegial support by learning and sharing from one another. Watching and hearing others share, particularly to other audiences, including mokopuna, other kaiako, and whānau, meant kaiako were able to improve their own practice. It gave them a greater awareness of how they could support their colleagues and the needs of all mokopuna. They found their approach gave them the flexibility to adapt NKTI, so it was appropriate for the audience.

What did they learn?

Everyone involved – kaiako, whānau, and mokopuna – were empowered by using the NKTI approach they developed. NKTI captured a Māori approach to assessment that was understandable to both whānau and kaiako, and which they felt was flexible and responsive to changes in focus for both mokopuna and whānau.

Whānau from across the kōhanga expressed or demonstrated the various ways in which NKTI empowered the mokopuna. They said it helped the mokopuna recognise the importance of their whakapapa and the place of whānau in their lives, affirmed their view of the world, encouraged them to take on leadership roles and support each other in developing various capabilities. In particular, NKTI captured how mokopuna developed in a way that meant the whole child’s progress was captured.

Kaiako were empowered by the way NKTI made visible abstract sets of concepts and gave them freedom to interpret aspects of NKTI in a Māori way. NKTI supported kaiako to connect with Te Whāriki a te Kōhanga Reo and use it to help make sense of what they were observing of mokopuna and ensure this was consistent with a Māori worldview. NKTI also focused kaiako interactions with mokopuna through asking questions, affirming their accounts of NKTI and supporting the development of te reo Māori.

Whānau observed that NKTI empowered kaiako to find alternative ways to weave tamaiti, whānau, and kōhanga reo together and to support whānau to interpret their own observations of their children. Whānau said they felt encouraged to take a more active role in their tamaiti’s learning through sharing and interpreting what they were observing at home. NKTI exposed whānau to understandings of learning and development beyond te reo Māori, that sought to recognise ‘te katoa o te tamaiti’ (the whole child). This included understanding development in terms of wairua (spiritually), hinengaro (mentally), tinana (physically), and whatumanawa (emotionally).

NKTI was an assessment approach that worked well for the kōhanga reo. It resonated with kaupapa Māori and highlighted the validity of Māori ways of thinking and processing the world around them. It made sense to the community it served and aligned with the philosophy of kōhanga reo.

Inquiry team

The inquiry was undertaken by the kaiako at the kōhanga reo:

• Tiria Shaw – project lead
• Heather Patu – kaiako
• Ani Ruri – kaiako
• Abigail Parekura – kaiako

For further information

If you would like to learn more about this project, please contact the project leader Tiria Shaw at whanau@k05a015.kohanga.ac.nz.

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