Nga Whanaketanga Rūmaki Māori.

1. Nga WhanaketangaRūmaki Māori.

2. Culturally Responsive Assessment Cath Rau: Three principles underpinning culturally responsive assessment from a Māori world view: • he mana tō te tamaiti, kaua e takahi ki tōna mana. • kaua e whakaiti tangata • ā tōna ake wā. • “One of the imperatives for me is that anything we do should illuminate Māori achievement.”

3. Effective, Equitable Assessment. • Honours diverse, effective ways of thinking and problem solving • Informs teachers on how students think • Makes it possible for students to demonstrate knowledge in multiple ways. Contextualising Assessment: Strenthening Student performance in diverse classrooma. Centre for the Study of Culture and Language Education. October 2008. Power Point retrieved from www.edgateway.net/cs/caesl/web/...conf_08_program.htm

4. Ka Hikitia • Māori students working with others to determine successful learning and education pathways. • Māori learners excel and successfully realise their cultural distinctiveness and potential • Māori learners successfully participating in and contributing to te ao Māori • Māori students gaining universal skills and knowledge needed to successfully participate in and contribute to Aotearoa New Zealand and the world.

5. He Tirewa Mātai • Illuminate Māori achievement • Align with Kaupapa Māori philosophy • Affirm and promote tino rangatiratanga • Be sensitive and responsive to linguistic issues • Fulfil Maori aspirations for language regeneration and cultural transmission • Enabling for teachers and schools to meet Māori national curriculum objectives • Value and validate mātauranga Māori

6. He Tirewa Mātai • Fundamental to these principles is the recognition of tino rangatiratanga ā-whānau, ā-hapū, ā-iwi and thus the ability for kura and communities to develop their own school curriculum and assessment tools.

7. He Tirewa Mātai Poses questions: • What is the impact of language and culture on a monitoring system? • what is the impact of a monitoring system on the language and culture? • How do we ensure cultural and linguistic validity/ responsiveness?

8. Ngā Matapono. • Whanaketanga represent progessions in learning Whanake - move onwards or upwards, grow, spring up • They have been constructed and worded in such a way so that teachers can see explicit links to the marautanga • Not a line in the sand, working on an acceptable range/spread of achievement. • Iterative- expect that we won’t get it right the first time. .

9. Opportunties to: • illuminate achievement – celebrate progress • Identify future learning • provide explicit links to TMoA – help with implementation • capture what good learning looks like within TMoA • develop collaborative relationships within and between schools. • engage whanau, hapū iwi as part of the collective – what are their aspirations – links to the graduate student profile. Will the whanaketanga allow us to report progress towards achieving these aspirations?

10. Opportunities • Support implementation of TMoA • Development of assessment tools that are culturally responsive – and which reflect Māori cultural and linguistic aspirations

11. Issues particular to Māori Medium. • TMoA identifies 4 entry levels of competency in Te Reo Mōari on entry to school: He Pipi, He Kaha, He Kaha ake, He Pakari. • The majority of students are second language learners of Te Reo Māori and most have limited opportunity to engage in Te Reo Māori in the wider community outside school. • The majority of teachers are second language learners of varying degrees of competency, raises issues of both linguistic and pedagogical content knowledge.

12. Issues (contd) • How do they reflect whānau, hapū, iwi aspirations? (links to issues of validity and responsiveness) • 5-7 years for a second language learner to catch up with first language peers. • The few assessment tools for MM are mostly re-workings of tools from English medium – cultural validity??

13. Reporting • Plain language reporting: • Implications: • Ko tēhea reo? • How do we explain the components of the whanaketanga to parents in a way that they can understand what they are about so our reporting makes sense to them (BICS vs CALP) • Parents are just one of the target audiences • Balance between whanaketanga guiding teachers practice and informing students and parents.

14. NgāWhanaketangaPāngarau The whanaketanga show the progressions within each tino wāhanga o te marautanga Pāngarau. – Number (Knowledge and Strategy) Patterns and Relationships Measurement and Shape Position, Direction and Transformation Statistics Probability

15. NgāWhanaketangaPāngarau Ngā Tuāpapa: this is the whanaketanga The Stem: To meet this whanaketanga students will be able to solve problems and explain their solutions involving... Te Korero Apitihanga: In order to achieve this whanaketanga students will need to know and understand...

16. Pāngarau Whanaketanga There is also a specific section on Te Reo Matatini o Te Pāngarau which will specify the key mathematical language and the symbolic and visual representations that students will need to know and understand in order to meet the whanaketanga. (cf: oral/written/visual texts of the whanaketanga for Te Reo Matatini and links to the three whenu of TMoA - ā-waha, ā-tā, ā-tinana)

17. Pāngarau Whanaketanga • There are mulitple ways of explaining the solutions - mā te kupu ( ā-waha, ā-tuhi), mā te tohu, me ngā momo whakaahuahanga e hāngai ana ( Te Reo Matatini o te Pāngarau) (cf: oral/written/visual texts of the whanaketanga for Te Reo Matatini and links to the three whenu of TMoA - ā-waha, ā-tā, ā-tinana)

18. Opportunities Affirm and celebrate progress and success towards achieving potential. Good things don’t happen to those who stand and wait - Jump the queue!