Planning and Thinking Based On Perspectives from Te Ao Māori.

Part Four:  "If we design Maori tikanga informed creative frameworks for planning and thinking across the digital platforms and pedagogies that are based in tikanga that allow for digital collaboration. How will it impact on the engagement of the students, their families and how well will it meet the needs of the school charter that were enacted this year,  in my year 7 classroom at my inner city, decile 4 school?" What is measured, valued and created are becoming key concept questions. L. Smith (2005) identifies that qualitative research is effective and valuable, especially in terms of indigenous communities and matters of representation. She asserts that, "It is the tool that seems most able to wage the battle of representation; to weave and unravel competing storylines; to situate, place, and contextualize; to create spaces for decolonizing; to provide frameworks for hearing silence and listening to the voices of the silenced; to create spaces for dialogue acr...

Part Three: Local and Indigenous Knowledge refers to the understanding or māramatanga, skills or matatau and philosophies, rapunga whakaaro. These types of knowledge are developed by a society who have a long history of interacting with their environments.  These interactions have enabled them to take this learning and base social decisions, environmental decisions and technological developments.  In Te Ao Māori we see this in a complex language with poetic rhythm and complexities of grammatical expression.  We also can see it in the creationist stories. Most Māori creationist stories move from Te Kore (nothingness) to something, and from Te Pō (darkness) to Te Ao (light). Māori also have a complex and well developed system of environmental protection and see themselves as kaitiaki, which have a variety of meanings that stem from trustee to caregiver or steward.  Māori have a distinct cultural identity that is easily recognised across the globe. As the traditiona...

Part Two: Māori society as an audience is largely based around collective responsibility. Individualism and individual responsibility was uncommon. This may give weight to an idea of a shared resource bank or site, that many local staff could and would contribute too. A large number of co-governance and co-management models and arrangements have emerged to describe the role of iwi/hapū in resource management. So why do we not have these models when constructing our frameworks for planning and thinking? Co-planning between Māori  and non Māori  and planning together under co-governance to achieve a very robust way of incorporating more than one world view. A shared process where iwi/hapū/tangata whenua interests and values, and the use and understanding of mātauranga Māori are incorporated into localised planning, including the development of policies, goals and objectives in learning activities and ways of creatively thinking. Maori learners are descendants of Maui....