Te Mātaiaho | the refreshed NZ curriculum is designed to give practical effect to Te Tiriti o Waitangi and be inclusive, clear, and easy to use.
It has been developed over the last two years in collaboration with the education sector, students, whānau, communities, and a wide range of interested organisations and communities.
The updated draft of Te Mātaiaho is expected to be released in Term 4, 2023, and will include the three refreshed learning areas which have been released so far: te ao tangata | social sciences, English, and mathematics and statistics.
The other five learning areas are being refreshed, and will be released in 2024 and 2025. Schools and kura have until 2027 to begin using the complete refreshed curriculum, although mathematics and statistics and English must be used from 2025.
Te Mātaiaho whakapapa
Te Mātaiaho | the refreshed NZ curriculum is framed within a whakapapa that connects all its components. Each learning area draws on the components of the whakapapa and uses the same structure, so that the curriculum is coherent as a whole and easy to use.
‘Mātai’ means to study deliberately, examine, and observe, and ‘aho’ describes the many strands and threads of learning.
This whakapapa was conceived by Dr Wayne Ngata (Ngāti Ira, Te Aitanga-a-Hauiti, Ngāti Porou), and further developed by Rōpū Kaitiaki, a group of eminent experts in mātauranga Māori.
(A dark blue title graphic appears.
The Ministry of Education logo sits at the top of frame in white.
Sitting underneath vertically and horizontally centre of frame reads the following type graphics in white:
The New Zealand Curriculum Refresh
Dr Wayne Ngata
The graphic wipes off to the right of frame to reveal Dr Wayne Ngata sitting down in his kitchen.
Dr Wayne Ngata is positioned to the right of frame.
He is wearing a brown elbow length top and has a long sleeved blue top underneath. He is wearing black glasses.
The background is slightly out of focus but you can see the shapes of various kitchen appliances and utensils. Some bread rolls, spices and a bunch of bananas sit on the bench next to him.
He directs his dialogue off camera towards the left side and gestures with his hands and arms as he speaks)
He aha tōna whakapapa?
What’s the approach that we take if we are thinking Māori terms? If we were thinking in terms of us still being
(The camera cuts to footage of Dr Wayne Ngata in his back yard standing next to a tree.
In the background slightly out of focus is a body of water with varying trees and a hill in the distant background.
He is positioned on the left side of frame and is shown from the waist up. He faces the right side of the screen and looks contemplative as he turns his sight towards the water. The camera subtly moves in and towards the right in slow motion)
a oral culture, you find the word as a starting point.
So Mātai for me, is a word that can mean all sort of things around observation
(We cut back to Dr Wayne Ngata sitting in the kitchen.
He raises his right hand and index finger briefly to emphasise the word ‘intensely’.
He looks down towards the camera and raises his head with a smile as he says the word ‘learning’.)
and intensely focused on something - study, engaging with something, learning.
(The camera cuts to a wide aerial shot of the Whakatāne coastline and river inlet on an overcast day.
The sea sits to the bottom right of frame. The sea is surrounded by green land with houses and the mountain range sitting in the distance.
The camera is moving towards the right in slow motion and is flying over the sea.)
Mātai is the word I latch on to and therefore utilise that as the basis of the whakapapa I suppose.
(The camera cuts back to Dr Wayne Ngata in the kitchen.
He raises his arms to demonstrate the notion of layers by putting one hand on top of the other. He repeats the action.)
We’re drawing a picture like this. Layers.
(The camera cuts back to the wide aerial shot of the Whakatāne coastal region on an overcast day. The camera continues its journey in slow motion).
Yeah so the Mātai started, then the words added on to Mātai to denote the progression.
(Cut back to Dr Wayne Ngata in the kitchen.
He gestures with his hands as he speaks.)
And then thinking about what each word was conveying and putting that in a whakataukī form.
(The camera cuts to footage of Dr Wayne Ngata sitting in a wooden rocking chair outside of his home.
He is positioned on the left side of frame and looks towards the right.
There is a wheelbarrow containing wood placed on his left.
The background is slightly out of focus but show textures of a broom and a couple of sets of gloves leaning against the house.)
I suppose the bigger whakataukī that is
(The camera moves in tighter to show Dr Wayne Ngata more prominent in frame from the shoulders up.)
an overall sort of way of looking at the refreshed curriculum –
(The camera cuts back to Dr Wayne Ngata in the kitchen.
He gestures with his hands as he speaks.)
so I use, I think I used Mātai aho tāhūnui, Mātai aho tāhūroa, Hei takapau wānanga, E hora nei - so you’re sort of laying out the kaupapa
(The camera cuts to a wide aerial shot of rural Whakatāne hills. The sea sits to the middle right of frame. The camera pulls backwards over the hills in slow motion and reveals sheep to the left of frame.)
so that it can be sustained. It’s sustainable.
So Mātaiaho itself, Te Mātaiaho is about strands.
(The camera cuts back to Dr Wayne Ngata in the kitchen.
He continues to gesture with his hands as he speaks.)
If we think about weaving, the warps and wefts of weaving, then that’s what you’re looking at when you look at the curriculum - that interplay between learning areas, curriculum areas so on and so forth.
It’s a bit of a matrix aye so you know.
(The camera cuts to Dr Wayne Ngata in his back yard. There is soft light rain falling.
He stands near the centre of frame with a couple of sheds behind him on the left side of frame.
He opens and walks through a gate which leads to the water. The camera follows him around and from behind.)
The aho, helps to explain it, a line of thinking.
A weave, so on and so forth. So that’s
Te Mātaiaho. Mātairangi. Mātainuku.
You know ground those things, think about what the vision might be beyond the horizon, then ground it. Make sure there’s a relationship.
(The camera cuts back to Dr Wayne Ngata in his kitchen. He is seated in the same position but the camera is slightly tighter.
He looks up towards the top right of frame and then shifts his focus down towards the bottom right of camera as he thinks and talks.
He continues to gesture with his hands as he speaks to emphasise each of the pillars of the Te Mātaiaho framework.)
There were some additions later on but Mātaitipu was very much about focusing on young people, or learners.
You know, how do young people develop? How does learning develop with young people? So a vision for young people.
(The camera cuts out to a slightly wider frame.
Dr Wayne Ngata continues smiles as he talks about growth and development.)
You grow and you develop things – e tipu e rea and there’s other words to denote that as well – so Mātaitipu, Mātairea.
(He continues to gesture with his hands.)
So we have Te Mātaiaho, Mātairangi, Mātainuku, Mātaitipu, Mātairea.
Mātaiaho itself to observe the strands of learning, the curriculum itself.
Mātaioho – was a term that I used to denote you know, the wake up, this is a wake up call – what’s the action bits? I always refer to them as our do bits. What are our do bits to implement?
(The camera cuts to an aerial top shot of the sea. The waves roll in from the top of frame.)
Mātaiahikā – so you know, we talk about ahikā,
(Cut back to the mid shot of Dr Wayne Ngata in the kitchen.)
that’s your local people and maintained over generations so you
(The camera cuts to an aerial shot of Whakatane beach looking out to the sea.
The pier sits at the right of frame and there is land to the far left.
The camera moves forward across the sea and over the waves.)
Mātaiahikā.
I coined a whakataukī for each of them, just to expand on the actual word itself.
Mātairangi – I thought to myself, Mātai ki te rangi, homai te kauhau wānanga ki uta, ka whiti he ora –
(Cut back to the mid shot of Dr Wayne Ngata in the kitchen.
He gestures with his right hand and then pulls both hands towards his chest.
He then moves his hands in a circular motion to emphasise invigorating life.)
so looking beyond the horizon and bring what is beyond our horizon to shore as a means of invigorating life.
(The camera cuts back to a slow motion shot of Dr Wayne Ngata standing in his back yard.
He is positioned to the left of frame and leans against a tree. He is facing the right of frame and looks contemplative.)
Mātainuku. Mātai ki te whenua, ka tiritiria ka poupoua – so grounded,
(Cut back to a mid shot of Dr Wayne Ngata in the kitchen.
He gestures with his hands and smiles.)
Sow it there make sure it’s solid – a solid foundation.
(The camera cuts to an aerial shot of Whakatāne coastline.)
Mātaitipu – Mātaitipu hei papa whenuakura – and that’s about, you know the whenuakura notion of whenuakura is about a thriving
(It tracks backwards in slow motion over the water and shows the sandy beach, trees and hills in the distance.)
community, a healthy land, somewhere where that you know,
(Cut back to a mid shot of Dr Wayne Ngata in the kitchen.
He gestures with his hands as he speaks.)
we all call the places we live in paradise – so, what does a healthy community actually look like
(The camera cuts to an aerial drone shot of Whakatāne beach from a different perspective. The pier is now at the top of frame with the sandy beach and houses to the right.
The camera flies in slow motion towards the pier over the sea and moves in closer to the waves.)
and you want to grow that.
Mātai ka rea, ka pihi, hei māhuri - so you’re building progressions.
Ka rea to develop
Ka pihi to grow
Ka māhuri to grow some more – so
(Cut back to a mid shot of Dr Wayne Ngata in the kitchen.
He primarily looks towards the bottom right of camera as he thinks and speaks. He occasionally looks up to the interviewer (off camera) who is sitting left of frame.
He gestures with his hands throughout).
different progressions of growth and learning.
Mātaiaho itself, Mātai rangaranga te aho tū, te aho pae – so raranga, rangaranga – bringing those different strands of learning together. Sewing them together and that’s the learning platform that you want people to grow themselves and be part of.
Mātaioho – this is the wake up, the action bits.
And Mātai oho, mātai ara, whītiki, whakatika
So Mātaioho, awaken
Mātaiara, arise around whakaara
Whītiki, whakatika – we use the phrase whītiki to… the English rendition is gird your loins.
Tie in your belt tight, ready to go, whakatika – away you go.
(The camera cuts to a wide aerial shot of the Whakatāne coastline above the water.
There are houses at the top of frame.
The camera tracks backwards and upwards over the sea in slow motion to reveal the hills in the background.)
The Mātaiahikā of course, that was the last one, but it speaks for itself.
Mātaiahikā - make sure that the ahikā
(Cut back to a mid shot of Dr Wayne Ngata in the kitchen.)
are very much part of the work that’s being done. Local curriculum, local input, benefits for local communities.
(He looks towards the bottom of camera and gestures with his hands as he speaks.
He looks up toward the interviewer (off camera) as he delivers his final line.)
So those are the pieces
of Te Mātaiaho whakapapa.
(We open on a blue graphic with the headline in white reading ‘The New Zealand Curriculum Refresh Te Mātaiaho’. The Ministry of Education logo in white is positioned centre top of the graphic. Soft acoustic guitar music in the background.
The graphic transitions to show Mera Penehira sitting on an orange couch in a large library.
At the bottom of the scree a graphic appears with the text “Mera Penehira, Head of School of Indigenous Graduate Studies, Te Whare Wānanga o Awanuiārangi”. Mera is a Māori woman, wearing an olive green dress with black patterns. She has a moko and is wearing green pounamu earrings.)
Te Mātaiaho is our opportunity to really refresh to reflect on our Curriculum.
(The camera pans out to show two middle-aged men on sitting on orange couches on either side of Mera. Mera talking to camera. We see more of the library in the background)
Why?
Because Te Mātaiaho is about the opportunity for transformational change that is absolutely necessary, if we are to make a positive difference in our education system.
(The camera punches in close on Mera. Mera talking to camera. Soft acoustic guitar music in the background)
Te Mātaiaho is about pulling together the strands, the elements, the dimensions, that everything that is involved in learning, and doing that in a cohesive way that works for our children.
(The camera pans out to show Mera and the two men. Mera talking to camera. Soft acoustic guitar music in the background.)
I think the Curriculum Refresh is absolutely critical at this time. It’s critical because the Curriculum that we have at the moment,
(The camera punches in close on Mera. Mera talking to camera. Soft acoustic guitar music in the background)
is not ensuring student success across the board. There are inequities between Māori, Pasifika and other learners, and we need a Curriculum that wipes those inequities out.
We need a Curriculum that supports the passionate teachers that we have in the education sector,
to do better.
We have the passion, we have hard working teachers, we need to give them a Curriculum framework that enables them to have success with these students.
(The camera pans out to show Mera and the two men. Mera talking to camera. Soft acoustic guitar music in the background.)
We need a Curriculum framework that works not just with the individual learner, as Graham said, but works with whānau, hapū and iwi,
(The camera punches in close on Mera. Mera talking to camera. Soft acoustic guitar music in the background.)
and meets the aspirations of whānau, hapū and iwi, and ensures that our kids excel as Māori,
that our kids excel in Te Reo Māori, in Te Reo Pākehā hoki, ērā āhuatanga katoa.
(The camera pans out to show Mera and the two men. The gentleman on her right, Vaughan Bidois, a Māori gentleman, wearing a black leather jacket, blue scarf and jersey over a white and blue checkered shirt, and dark trousers, now speaks to camera. “Vaughan Bidois, Executive Director, Te Whare Wānanga o Awanuiārangi” appears as white text on a blue-green graphic at the bottom of the screen. Soft acoustic guitar music in the background.)
This Curriculum, it’s intent and it’s purposes is really about transformation, and that’s the real challenge for us.
(The camera punches in on Vaughan. Vaughan talking to camera. Soft acoustic guitar music in the background.)
And it’s about enacting Te Tiriti o Waitangi, and the activation of the intent of our founding document,
The camera pans out to show Vaughan, Mera and the other gentleman. Vaughan talking to camera. Soft acoustic guitar music in the background.)
and that linked with our, the three big shifts, which we’ve been gifted by Graham in terms of the Curriculum from the previous document, and the calls to action are really where we challenge ourselves to put actions in place
(The camera punches in on Vaughan. Vaughan talking to camera. Soft acoustic guitar music in the background.)
that are really going to make a difference for our mokopuna. At the end of the day this is about our children and their children, and our children’s future generations.
(The camera pans out to show Vaughan, Mera and the third gentleman. Vaughan talking to camera. Soft acoustic guitar music in the background.)
So, Te Tiriti o Waitangi is a really important underpinning foundation for that change, and without it, I don’t think we would be able to get there.
(The camera punches in on the third gentleman, Graham Hingangaroa Smith, who now speaks to camera. Graham is a Māori gentleman, wearing a checkered shirt, grey jersey and dark trousers.
“Graham Hingangaroa Smith, Distinguished Professor, Massey University” appears as white text on a blue-green graphic at the bottom of the screen. Soft acoustic guitar music in the background.)
I think this refresh is going to be ground-breaking for New Zealand.
I think there’s opportunities here to be a game changer going forward, and I think the timing is right,
(The camera pans out to show Vaughan, Mera and the Graham. Graham talking to camera. Soft acoustic guitar music in the background.)
in respect of what is happening in terms of our society generally, and, looking and seeking ways which can bring people together,
(The camera punches in on Graham. Graham talking to camera. Soft instrumental music in the background.)
and to be more focused on what holds us together, rather than what divides us.
(Transitions to orange end graphic. The Ministry of Education logo in black appears top centre of the graphic. The typeface headline in white ‘The Refresh of the New Zealand Curriculum’ appears from the right of screen and sits in the centre of screen. The URL for the education refresh web-page appears in black font with a black outline at the centre bottom of the screen. Instrumental music fades out).
Karen Spencer, Principal Advisor Te Poutāhū (Curriculum Centre)
Ngā mihi nui ki a koutou, talofa lava, mālō e lelei. Welcome to this introduction to the complete draft of the refreshed New Zealand Curriculum, Te Mātaiaho. So we’ll begin our session today with this karakia that has been gifted to us by Dr Wayne Ngata (Ngāti Ira, Ngāti Porou, Te Aitanga a Hauiti). He’s a member of our Rōpū Kaitiaki And they’re the leadership group that has guided the development of the framework that gives effect to Te Tiriti o Waitangi and is inclusive of all ākonga. Mātai aho tāhūnui, Mātai aho tāhūroa, Hei takapau wānanga E hora nei. Lay the kaupapa down And sustain it, The learning here Laid out before us. Ko Karen Spencer tōku ingoa, I’m an Advisor in the New Zealand Curriculum refresh team in Te Poutāhū, in The Ministry of Education. And today, we are going to explore the complete draft of the refreshed curriculum, Te Mātaiaho. And this follows a testing of an incomplete draft that we shared with schools and communities late last year. Our focus today in this session is twofold: Firstly, this is an opportunity for all of you to engage and begin to understand what is in Te Mātaiaho and begin to think about what it means for you and your school. Secondly, we’re seeking feedback on the framework as a whole and particularly around three of the curriculum components which we’ll talk about in this session. Mātairea, Mātaioho and Mātaiahikā. And we also want to know how ready your school feels to begin to respond to the opportunity of Te Mātaiaho as we move further into the year. So throughout this presentation, it will be really useful for you to have a copy of Te Mātaiaho in front of you. We'll signal pages where we can, so you might have a printed copy in front of you, or you might have it open on your devices. And there are five parts to this session today, and you can see them laid out here on this slide. We'll touch on why we're refreshing the a nice steady walk through Te Mātaiaho itself and have a look at the framework together. We'll touch briefly on the draft English, Mathematics & Statistics content that went out for testing last year, touch on implementation and then finally finish up with how you can get involved and give your feedback. So part one, why we’re refreshing the New Zealand Curriculum? So this slide that you're looking at now lays out the four key expectations of our curriculum refresh and how it aims to be transformational. These goals have guided us all the way through to this point and they've come from many, many hours, many voices that have contributed to the shifts in the direction. And these goals encapsulate that. Through several Kōrero Mātauranga, ākonga, whānau and communities have told us that they want learning that realises the intent of Te Tiriti o Waitangi. That centres on ākonga and their whānau and is holistic in nature. So both the sector and ākonga and their whānau have told us that they want the focus to be on learning with assessment in support of that learning. They want to know that they're making progress in the learning that matters and they want these factors to underpin the refresh. And you'll see that they also underpin other key change programmes such as NCEA. So before we get into the framework and the different components, it's important that we have a think about what it might mean for all of us once Te Mātaiaho is complete, so a note about our approach to implementation. Change takes time. Transformative change takes time. We have two and a half years before the refreshed content is gazetted in 2026, so we encourage you to think about starting from wherever you are. All schools, kura, communities are at a different stage in their refresh journey. There’ll be things that you're already doing that will chime beautifully with Te Mātaiaho. So we encourage you to take time like we're doing today, getting to know and understand the implications of the refresh content before seeking to make changes. Strengthen from where you are now, draw on the existing expertise of your ākonga, your whānau, colleagues and community. And we really encourage you to use the next two and a half years: 2023, 2024, 2025 to phase change steadily over time. So today is an opportunity to start or to continue that journey together. The slide you're looking at now is a summary of the key shifts between the 2007 curriculum and the refresh that we'll have a look at today. Some of the aspects will feel familiar, while other aspects will look different, in order to respond to those four goals that we touched on earlier. So we'll explain these in more detail as we go through. But in summary, the key shifts are as follows. Firstly, the vision for young people and the purpose statements that you see at the start of the 2007, they've been refreshed and we have a whakapapa that encapsulates 7 key components. The focus on the refresh framework is that it gives effect to Te Tiriti o Waitangi and it's inclusive of all ākonga and we also have the opening of Te Mātaiaho that calls on schools to enact 3 curriculum principles and they replace the curriculum principles in the 2007. We still have the same learning areas as we have in the 2007, but we're moving from curriculum levels and achievement objectives to five phases of learning, 40 progress outcomes across those and the Understand, Know, Do model at each phase and you'll be familiar with that if you're already diving into Aotearoa Histories. And finally, there are a number of aspects that exist in the 2007 curriculum but that are quite separate. And you can see them listed there on the 3rd row and so the refreshed New Zealand Curriculum, while it's still organised around the same learning areas, we’re weaving in aspects such as the key competencies, literacy and numeracy and mātauranga Māori through those to make it easier to design learning. So more on those as we start to walk into Te Mātaiaho. I'm going to hand over to Ruth Snowden who will take you into the next part.
Ruth Snowden, Te Rarawa | Ngāti Whātua | Rauru | Ngāi Tahu Chief Advisor Te Poutāhū (Curriculum Centre)
Tēnā koutou katoa. Nei rā te mihi whakamānawa ki a koutou kua tae mai nei ki te whakarongo ki ēnei kōrero whakahirahira. He mihi kau atu ana ki a koutou katoa. I te taha o taku pāpā, Nō te whānau Nōtana, Nō Te Tai Tokerau, Nō Ngāti Whātua, Nō Taranaki, Nō Ngai Tahu. I te taha o tōku whaea, Nō Ngāti Whātua hoki, Nō Te Rarawa I te taha o tāna māmā. E mihi kau atu ana ki a koutou kua tae mai nei. Ko Ruth Snowden tōku ingoa. He kaimahi ahau i Te Tāhūhū o te Mātauranga. Kia ora koutou, my name is Ruth Snowden and I am a Chief Advisor in the Ministry of Education. I'm here today to kōrero with you about Te Mātaiaho. I have the privilege of taking you through the whakapapa of Te Mātaiaho. We went out to schools, young people and members of the public in September 2022 for feedback on the framework of Te Mātaiaho and the draft English and Maths learning areas. Overall, there was a strong support for Te Mātaiaho as a curriculum that gives effect to Te Tiriti o Waitangi is inclusive of and responsive to all ākonga. However, we heard that certain aspects needed improving and you will see these changes as we take you through this presentation. Te Mātaiaho. Mera Penehira who is of Rangitāne, Ngāti Raukawa descent. Vaughan Bidois of Ngāti Ranginui, Ngāi Tai and Graham Hingangaroa Smith of Ngāti Porou, Ngāi Tahu, Ngāti Apa and Ngāti Kahungunu descent will kōrero with you about Te Mātaiaho. You will find this video on our website. This video shows three members of our Rōpū Kaitiaki, our leadership group, who have been influential in laying down the challenge, the kaupapa and direction. Kaitiaki meaning caretakers or caregivers. After the video, pause and take some notes to reflect on some of the key messages that they’re telling us. Te Mātaiaho is our opportunity to really refresh to reflect on our curriculum. Why? Because Te Mātaiaho is about the opportunity for transformational change that is absolutely necessary, if we are to make a positive difference in our education system. Te Mātaiaho is about pulling together the strands, the elements, the dimensions, that everything that is involved in learning, and doing that in a cohesive way that works for our children. I think the Curriculum Refresh is absolutely critical at this time. It’s critical because the curriculum that we have at the moment, is not ensuring student success across the board. There are inequities between Māori, Pasifika and other learners, and we need a curriculum that wipes those inequities out. We need a curriculum that supports the passionate teachers that we have in the education sector, to do better. We have the passion, we have hard working teachers, we need to give them a curriculum framework that enables them to have success with their students. We need a curriculum framework that works not just with the individual learner, as Graham said, but works with whānau, hapū and iwi, and meets the aspirations of whānau, hapū and iwi, and ensures that our kids excel as Māori, that our kids excel in te reo Māori, in te reo Pākehā hoki, ērā āhuatanga katoa. This curriculum, it’s intent and it’s purposes is really about transformation, and that’s the real challenge for us. And it’s about enacting Te Tiriti, and the activation of the intent of our founding document, and that linked with our, the three big shifts, which we’ve been gifted by Graham in terms of the curriculum from the previous document, and the calls to action are really where we challenge ourselves to put actions in place that are really going to make a difference for our mokopuna. At the end of the day this is about our children and their children, and our children’s future generations. So, Te Tiriti is a really important underpinning foundation for that change, and without it, I don’t think we would be able to get there. I think this refresh is going to be groundbreaking for New Zealand. I think there’s opportunities here to be a game changer going forward, and I think the timing is right, in respect of what is happening in terms of our society generally, and, looking and seeking ways which can bring people together, and to be more focused on what holds us together, rather than what divides us. This is the front page of the complete draft. This front page depicts Māori whakairo, carving, and facets of the whakairo and our karakia. On the next slide, Tākuta Wayne Ngata, from our Rōpū Kaitiaki, is going to take you through the whakapapa of Te Mātaiaho. It would be good for you to have your whakapapa page up so you are able to follow his kōrero following the diagram clockwise and stepwise. Don't be afraid of taking the journey from Mātarangi to Mātaiahikā. Have confidence within yourself. If you need further support, we are here to help as facilitators. Some of the language may be unfamiliar to you, some of you. Listen to the explanations and plan to spend time together exploring the language more deeply. Hea tōna whakapapa? What’s the approach that we take if we are thinking Māori terms? If we were thinking in terms of us still being a oral culture, you find the word as a starting point. So Mātai for me, is a word that can mean all sort of things around observation and intensely focused on something - study, engaging with something, learning. Mātai is the word I latch on to and therefore utilise that as the basis of the whakapapa I suppose. We’re drawing a picture like this. Layers. Yeah so the Mātai started, then the words added on to Mātai to denote the progression. And then thinking about what each word was conveying and putting that in a whakataukī form. I suppose the bigger whakataukī that is an overall sort of way of looking at the refreshed curriculum – so I use, I think I used Mātaiaho tāhū nui, Mātaiaho tāhū roa. Hei takapau wānanga, E hora nei. - so you’re sort of laying out the kaupapa so that it can be sustained. It’s sustainable. So Mātaiaho itself, Te Mātaiaho is about strands. If we think about weaving, the warps and wefts of weaving, then that’s what you’re looking at when you look at the curriculum - that interplay between learning areas, curriculum areas so on and so forth. It’s a bit of a matrix aye so you know. Te aho, helps to explain it, a line of thinking. A weave, so on and so forth. So that’s Te Mātaiaho. Mātairangi. Mātainuku. You know ground those things, think about what the vision might be beyond the horizon, then ground it. Make sure there’s a relationship. There were some additions later on but Mātaitipu was very much about focusing on young people, or learners. You know, how do young people develop? How does learning develop with young people? So a vision for young people. You grow and you develop things – E tipu e rea and there’s other words to denote that as well – so Mātaitipu, Mātairea. So we have Te Mātaiaho, Mātairangi, Mātainuku, Mātaitipu, Mātairea. Mātaiaho itself to observe the strands of learning, the curriculum itself. Mātaioho – was a term that I used to denote you know, the wake up, this is a wake up call – what’s the action bits? I always refer to them as our do bits. What are our do bits to implement? Mātaiahikā – so you know, we talk about ahikā, that’s your local people and maintained over generations so there you are – Mātaiahikā. I coined a whakataukī for each of them just to expand on the actual word itself. Mātairangi – I thought to myself, Mātai ki te rangi, homai te kauhau wānanga ki uta, ka whiti he ora – so looking beyond the horizon and bring what is beyond our horizon to shore as a means of invigorating life. Mātainuku. Mātai ki te whenua, ka tiritiria, ka poupoua – so ground it, sow it there, make sure it’s solid – a solid foundation. Mātaitipu. Mātaitipu hei papa whenuakura – and that’s about, you know the whenuakura notion of whenuakura is about a thriving community, a healthy land, somewhere where that you know, we all call the places we live in paradise – so, what is a healthy community actually look like and you want to grow that. Mātai ka rea, ka pihi hei māhuri – so you’re building progressions. Ka rea to develop Ka pihi to grow Ka māhuri to grow some more – so different progressions of growth and learning. Mātaiaho itself, Mātai rangaranga te aho tū, te aho pae – so raranga, rangaranga - bringing those different strands of learning together. Sewing them together and that’s the learning platform that you want people to grow themselves and be part of. Mātaioho – this is the wake up, the action bits. And Mātaioho, mātaiara, whītiki, whakatika So Mātaioho, awaken Mātaiara, arise around whakaara Whītiki, whakatika – we use the phrase whītiki to the English rendition is gird your loins. Tie in your belt tight, ready to go whakatika – away you go. The Mātaiahikā of course, that was the last one, but it speaks for itself. Mātaiahikā – make sure that the ahikā are very much part of the work that’s being done. Local curriculum, local input, benefits for local communities. So those are the pieces of the Mātaiaho whakapapa. Whakapapa of Te Mātaiaho. The design of Te Mātaiaho whakapapa centres around the tohu, the signs that help us navigate our way forward. Before we get into the whakapapa it is important to reiterate the point that Tākuta Wayne makes. Mātai means to investigate, scrutinise, gaze into and to observe. Aho means threads, strands, line of descent, to shine. You will see that each component of the whakapapa has a different suffix to contextualize it’s intent. The simple circular design is made up of whakarae (patterns) that breathe life into the whakapapa and reflect the ideas of observing, reading the signs, and navigating our way forward. We will briefly walk you through the whakapapa and we will go deeper into the components throughout this session. It might be helpful to frame the whakapapa in the following way: Mātairangi, Mātainuku and Mātaitupu – being our WHY. This is how we intend on laying out the aspirations. Mātairea and Mātaiaho – being our WHAT. These components house the progression models, essential pedagogies and the learning areas. Mātaioho and Mātaiahikā – are our HOW. Please note, to get to know the overarching kaupapa or in other words our WHY as it will help you think deeply about the feedback that you provide us. We are not seeking feedback on these components. So – Hoake tātou – that’s us, let’s get into it. Mātairangi. Mātai ki te rangi, homai te kauhau wānanga ki uta, ka whiti he ora. Look beyond the horizon, and draw near the bodies of knowledge that will take us into the future. The red highlight on the image are the outer rings that represent our guiding kaupapa. The curriculum takes its direction from Te Tiriti o Waitangi and its provision for the active protection of taonga, including te reo Māori, tikanga Māori, and mātauranga Māori, and for fair and equitable educational processes and outcomes for Māori and for all ākonga. New Zealand’s vision for education is grounded in our aspirations for our young people and affirms the importance of inclusive, equitable, and connected learning for all ākonga. Mātainuku. Mātai ki te whenua, ka tiritiria, ka poupoua. Ground and nurture the learnings. The red highlight on the centre rings represent the purpose and the calls to action. The curriculum broadens the view of success by recognising the close relationship between achievement and wellbeing, and it underlines the importance of setting and supporting high expectations for all ākonga, enabling all to learn and excel. It aims to transform educational inequities for Māori, giving prominence to mātauranga Māori and te reo Māori. Mātaitipu. Mātaitipu hei papa whenuakura. Grow and nourish a thriving community The red highlight on the inner ring and circle space represent the Vision of ākonga – it places ākonga at the centre. Ākonga are at the centre of education, and their aspirations for themselves as learners matter. Ākonga need to feel the curriculum is relevant so they can thrive as communities of learners. This has been designed by young people for young people. Mātaitipu means ‘to deliberately consider the development of young people’. It is a vision for young people as thriving communities of learners. We the ākonga of Aotearoa, know our world is connected, our wellbeing is collective, and that we have a shared responsibility to each other. We understand our roles in giving effect to Te Tiriti o Waitangi and its principles. We are strong in our identities, languages, cultures, beliefs, and values. This means ,we can confidently carry who we are wherever we go. We have a strong sense of belonging. This builds the foundation to be courageous, confident, compassionate, and curious. We understand that success can look different for us all. This means we can learn and grow from our experiences in a supportive environment. We engage in learning that is meaningful to us and helps us in our lives. We can build and navigate knowledge, using our heads and our hearts to make our decisions. We are kaitiaki of our environment. We acknowledge and appreciate our differences and diverse backgrounds and viewpoints. We positively contribute to our communities, Aotearoa, and the world.
Carolyn English, Chief Advisor Te Poutāhū (Curriculum Centre)
Tēnā koutou. Ko Carolyn English tōku ingoa. Chief Advisor, Te Poutāhū, the Curriculum Centre. I’m going to take you through the next part of Te Mātaiaho, so I’m looking at the WHAT part, Mātairea and Mātaiaho. Mātairea, supporting progress. Mātai ka rea, ka pihi hei māhuri. To grow and grow some more. And if we look at the image, Our whakapapa image on the right hand side, We have the niho kurī lines, weaving between the Matairangi and Mātainuku, so building and supporting the development of ākonga. So this is our progression model and it replaces page 45 in the current curriculum. So we've got the phases of learning, they replace the curriculum levels, we've got the progress outcomes and steps and they replace the achievement objectives. And together they make the signposts from one phase to the next, knowing that you, you're the ones who know the ākonga best. You know how best to support progress and pace of progress from one place to the next. Now I'm just going to just talk about the phases of learning. Each phase has its own kete, so that's what we've got here, each phase. So each kete has 8 learning areas and each learning area has one progress outcome per phase and each progress outcome is described using the Understand, Know, Do model. So we're trying to be really consistent throughout each learning area. So it's much easier for you to use than the current curriculum. We’ve had a play with our diagram for you to use and see how it all works together. So, the growth of the tipu on our left hand side. Mātaitipu, to grow and grow some more. Starting off early years, coming into school, continuing growing beyond school as you can see there. And you can see that the phases have been chunked up in ways that seem to quite typical for most schools. But what we know that each phase there’s something critical about it and the learning at that phase is critical to success at what happens at the next phase. So we know for our young ākonga when they enter school, they are curious and confident and really keen for learning. We don't want to lose that. We want that throughout their schooling and we want them to leave school, still to be curious and confident. In the first phase we know that alongside that curious and confident-ness, they need to be thriving in an environment that’s rich in literacy and numeracy so that when they enter their next phase, they really can expand their horizons using the literacy and numeracy, new knowledge, new collaborations. And on it goes. So these phases are not there for people to climb up or leap over. Instead, the phases are there to help you think about learning programmes in a consistent way across the motu. And on the right hand side, we have the Kete that we were just talking about before. So together they help you design and implement and review school curriculum and ways that you can meet the aspirations of ākonga and whānau and support progress and pace. If you turn to page 20 and 21 of your document, you'll see that we've also brought in the Culturally sustaining teaching and assessment into Mātairea. This had been the effective pedagogies in the previous curriculum. And the reason why we've done that is because we know that ākonga learn best when teachers draw from the pedagogies that are most likely to support and extend every ākonga. The pedagogies are grounded in te ao Māori and are closely interrelated. They are most impactful when used together to support, connect and extend the learning of every ākonga. Now you might like to pause the recording at this point and consider the survey questions that we ask about Mātairea. Mātaiaho. Mātai rangaranga te aho tū, te aho pae. To first observe and examine all the aspects and then weave the learning together. And if we have a look at the whakapapa image on the top right hand side, you can see around the outside ring, so we've got taratara-a-kae niho notches And they represent diversity, resilience and mana of our young people. For learning areas, we have the eight learning areas. And it's about the breadth and the depth that's important to ensure the vision for young people is met. So in thinking about the personal value, participatory value, the ways to engage in conversations that are important. There are pathways to future successes. There's also knowledge breadth and depth around being involved in the global conversations around sustainability. This section describes the careful way mātauranga Māori have been included in each learning area and the way literacy and numeracy, key competencies and values have been woven into the content.
Ruth Snowden, Te Rarawa | Ngāti Whātua | Rauru | Ngāi Tahu Chief Advisor Te Poutāhū (Curriculum Centre)
Mātaioho. Mātaioho, mātai ara, whītiki, whakatika. Awaken, arise, and prepare for action. The red highlight on the Unaunahi scales represent knowledge wealth, purpose and know-how. This is where Te Mātaiaho comes alive. Mātaioho guides each school to use the national curriculum to design a rich and meaningful school curriculum through local relationships with tangata whenua, community, whānau and ākonga. Mātaioho means ‘to focus on’, to ‘wake up’, 'action’. Each of the learning areas (Mātaiaho) is designed with the expectation that schools will draw on local content to give effect to the national curriculum The hands diagram show this complementary relationship of the national and the local in the curriculum to support the growing tipu – the ākonga. Mātai kōrero ahiahi. Keep the hearth occupied, maintain the stories by firelight. Mātaiahikā. The red highlight in the poutama curves represent local relationships with tangata whenua and community. Mātaiahikā refers to learning through local relationships with tangata whenua – the people of the land on which their school stands - and the communities that are a part of the rohe or region. We should note that the term tangata whenua refers to the local people, indigenous peoples born of the whenua. It is also often referred to as “mana whenua”. You may hear that term as well. It is important to connect the learning in the national curriculum to the place in which ākonga live and to their place in their world, so that the learning is meaningful, relevant and impactful. Ahi-kā literally means lit fire. Because hapū and iwi kept their fires burning to cook food while they occupied land, the visibility of fires came to symbolise continuous occupation. And so ahikā denotes deep commitment to the whenua, to the rohe, and to the exercise of kaitiakitanga. The interweaving of Mātaiahikā resources within the school curriculum fosters ākonga connection to place. It develops understandings of the learning area content that ākonga can act in their own rohe, nationally and globally.
Carolyn English, Chief Advisor Te Poutāhū (Curriculum Centre)
So you'll see that we put 3 overview statements of the learning areas that we've worked on so far. So we've got the Social Science, English and Maths & Statistics. End of last year, we went out and sought feedback on the English and Maths and thank you very much if you were part of that. So we're just going to talk a little bit about the changes we've made for when that comes out. So you can see what's there. First up wanted just explain the relationship between the curriculum and the Common Practice Model. So Te Mātaiaho describes what ākonga learn. And as we've said earlier through that progression that we described that. So it's culturally sustaining teaching and learning. The Common Practice Model has been designed to support you to know how to teach. So it's gonna provide the practical support that you have asked for to bring about rigor to the teaching and learning of literacy, communication and mathematics. And as we've talked before, we're not having that sitting by itself. That sits within the learning of the curriculum. So hence it's important to do some work around the English, Maths & Stats, first of all. And like I said, thank you very much for your feedback last year. The English and Maths & Statistics will be available to use later on this year, and the big changes that were made. So in the purpose statement sometimes, it was actually a bit wordy. So people just saying what was the connection with Mātaitipu? So we've tried to make that far more explicit for you so you can see how the whakapapa’s working. The UKD now we have both English and Maths & Statistics really strong and reflecting the model. So we've got this coherence across the learning areas, the Understand, Know, Dos are explained in exactly the same sort of way. The progress outcomes. So we have actually brought the size of the Mathematics & Statistics learning area’s progress outcomes down quite a bit, and so it’s more reflective of the English and Social Sciences ones. And the Maths & Statistics progress outcome, we now have progression in the Dos that was missing first time round. And we've talked a little about about these progress steps. So we're ready to start testing the early ones and we're still developing the latter ones. We'll continue to develop those as we work with each learning area because we need the hooks in the learning area.
Karen Spencer, Principal Advisor Te Poutāhū (Curriculum Centre)
So Ruth and Carolyn have walked us through the framework of Te Mātaiaho, which brings us to the fourth section of our session this afternoon. And really, this is just closing back and thinking about implementation that we touched on briefly at the start. So today it's really been an opportunity to begin to grow your familiarity with Te Mātaiaho, but also begin to think what it means for you personally, for your practice with your ākonga, with your school, kura and cluster. Now we know from groups that we have been working with that schools are starting to think about how they might begin to respond, and are talking about how they can step gradually into the change over the next 2 and a half years without rushing and start to test some ideas in existing programmes. So where can you start? This slide that you're looking at now sums up a few suggestions. There's a reminder again to take your time, take time to talk about Te Mātaiaho, to unpack some of the resources that are already on the refreshed curriculum website and begin to think about how it compares with what you do now. We really encourage you to start to build that familiarity and start to test out some ideas in the programmes that you already have. Identify where you are now against the seven change actions that are described in the readiness tool, you can find that in the implementation pack on the refresh curriculum website. It'll help you identify what you're already doing that's strong and important for Te Mātaiaho, and where you might start to go next over the following year and connect with your Te Mahau regional office. You'll get lots of support through the advisors there, and there's also regional professional learning supports and learning area networks that you can connect to as well. From term 3 Te Mātaiaho will be available for use. We'll have taken in all your feedback that you're going to share with us today. You'll also have English, Maths & Stats and Social Sciences and there’ll be leading local curriculum guide, self-directed modules, supports for those learning areas. So there’ll be quite a bit that you'll be able to start to draw on to begin to test ideas in the programmes that you offer now. And you might like to get involved in giving feedback on Science, Technology, and The Arts learning areas which are being drafted at the moment and they'll be out for feedback later in the year. Finally, this slide that you're having a look at here takes a sort of broad view of the suite of supports that are available across the country from self-directed supports like leading local curriculum guides to guided and supported learning. So as I said, we expect guidance to be released progressively over term 2 into term 3 and we're working with our regions. We're working with PLD providers and networks, so that all the different groups are ready to begin to move into the change with you. So you can download information to support implementation from our refreshed curriculum website as well. And so that brings us to the last section of our session today, which is how you can get involved. We would really appreciate receiving your feedback via the national survey on what you think of Te Mātaiaho that you've seen today in particularly those 3 components that we'd like feedback on. There's only one survey in English and te reo Māori and the link is available on the website. And although it would be great for groups to complete this, so it might be a group in your school or in your cluster or Kāhui Ako. But anyone can complete the survey, so if you don't have time to do group feedback, we welcome individual responses as well. We'll also be going out to community groups, youth groups, and so on to support this feedback phase as well. There'll be some national and regional webinars that you might want to sign up for, which will give you another chance to walk through some of this content as well, so that's also available online. So ngā mihi ki a koutou for being with us today and walking through Te Mātaiaho and taking the time to begin to think about what the refresh might mean for you and your school. We look forward to receiving your feedback and working with you to support your implementation. Ka kite anō.
Karen Spencer, Principal Advisor Te Poutāhū (Curriculum Centre)
Ngā mihi nui ki a koutou, talofa lava, mālō e lelei. Welcome to this introduction to the complete draft of the refreshed New Zealand Curriculum, Te Mātaiaho. So we’ll begin our session today with this karakia that has been gifted to us by Dr Wayne Ngata (Ngāti Ira, Ngāti Porou, Te Aitanga a Hauiti). He’s a member of our Rōpū Kaitiaki And they’re the leadership group that has guided the development of the framework that gives effect to Te Tiriti o Waitangi and is inclusive of all ākonga. Mātai aho tāhūnui, Mātai aho tāhūroa, Hei takapau wānanga E hora nei. Lay the kaupapa down And sustain it, The learning here Laid out before us. Ko Karen Spencer tōku ingoa, I’m an Advisor in the New Zealand Curriculum refresh team in Te Poutāhū, in The Ministry of Education. And today, we are going to explore the complete draft of the refreshed curriculum, Te Mātaiaho. And this follows a testing of an incomplete draft that we shared with schools and communities late last year. Our focus today in this session is twofold: Firstly, this is an opportunity for all of you to engage and begin to understand what is in Te Mātaiaho and begin to think about what it means for you and your school. Secondly, we’re seeking feedback on the framework as a whole and particularly around three of the curriculum components which we’ll talk about in this session. Mātairea, Mātaioho and Mātaiahikā. And we also want to know how ready your school feels to begin to respond to the opportunity of Te Mātaiaho as we move further into the year. So throughout this presentation, it will be really useful for you to have a copy of Te Mātaiaho in front of you. We'll signal pages where we can, so you might have a printed copy in front of you, or you might have it open on your devices. And there are five parts to this session today, and you can see them laid out here on this slide. We'll touch on why we're refreshing the a nice steady walk through Te Mātaiaho itself and have a look at the framework together. We'll touch briefly on the draft English, Mathematics & Statistics content that went out for testing last year, touch on implementation and then finally finish up with how you can get involved and give your feedback. So part one, why we’re refreshing the New Zealand Curriculum? So this slide that you're looking at now lays out the four key expectations of our curriculum refresh and how it aims to be transformational. These goals have guided us all the way through to this point and they've come from many, many hours, many voices that have contributed to the shifts in the direction. And these goals encapsulate that. Through several Kōrero Mātauranga, ākonga, whānau and communities have told us that they want learning that realises the intent of Te Tiriti o Waitangi. That centres on ākonga and their whānau and is holistic in nature. So both the sector and ākonga and their whānau have told us that they want the focus to be on learning with assessment in support of that learning. They want to know that they're making progress in the learning that matters and they want these factors to underpin the refresh. And you'll see that they also underpin other key change programmes such as NCEA. So before we get into the framework and the different components, it's important that we have a think about what it might mean for all of us once Te Mātaiaho is complete, so a note about our approach to implementation. Change takes time. Transformative change takes time. We have two and a half years before the refreshed content is gazetted in 2026, so we encourage you to think about starting from wherever you are. All schools, kura, communities are at a different stage in their refresh journey. There’ll be things that you're already doing that will chime beautifully with Te Mātaiaho. So we encourage you to take time like we're doing today, getting to know and understand the implications of the refresh content before seeking to make changes. Strengthen from where you are now, draw on the existing expertise of your ākonga, your whānau, colleagues and community. And we really encourage you to use the next two and a half years: 2023, 2024, 2025 to phase change steadily over time. So today is an opportunity to start or to continue that journey together. The slide you're looking at now is a summary of the key shifts between the 2007 curriculum and the refresh that we'll have a look at today. Some of the aspects will feel familiar, while other aspects will look different, in order to respond to those four goals that we touched on earlier. So we'll explain these in more detail as we go through. But in summary, the key shifts are as follows. Firstly, the vision for young people and the purpose statements that you see at the start of the 2007, they've been refreshed and we have a whakapapa that encapsulates 7 key components. The focus on the refresh framework is that it gives effect to Te Tiriti o Waitangi and it's inclusive of all ākonga and we also have the opening of Te Mātaiaho that calls on schools to enact 3 curriculum principles and they replace the curriculum principles in the 2007. We still have the same learning areas as we have in the 2007, but we're moving from curriculum levels and achievement objectives to five phases of learning, 40 progress outcomes across those and the Understand, Know, Do model at each phase and you'll be familiar with that if you're already diving into Aotearoa Histories. And finally, there are a number of aspects that exist in the 2007 curriculum but that are quite separate. And you can see them listed there on the 3rd row and so the refreshed New Zealand Curriculum, while it's still organised around the same learning areas, we’re weaving in aspects such as the key competencies, literacy and numeracy and mātauranga Māori through those to make it easier to design learning. So more on those as we start to walk into Te Mātaiaho. I'm going to hand over to Ruth Snowden who will take you into the next part.
Ruth Snowden, Te Rarawa | Ngāti Whātua | Rauru | Ngāi Tahu Chief Advisor Te Poutāhū (Curriculum Centre)
Tēnā koutou katoa. Nei rā te mihi whakamānawa ki a koutou kua tae mai nei ki te whakarongo ki ēnei kōrero whakahirahira. He mihi kau atu ana ki a koutou katoa. I te taha o taku pāpā, Nō te whānau Nōtana, Nō Te Tai Tokerau, Nō Ngāti Whātua, Nō Taranaki, Nō Ngai Tahu. I te taha o tōku whaea, Nō Ngāti Whātua hoki, Nō Te Rarawa I te taha o tāna māmā. E mihi kau atu ana ki a koutou kua tae mai nei. Ko Ruth Snowden tōku ingoa. He kaimahi ahau i Te Tāhūhū o te Mātauranga. Kia ora koutou, my name is Ruth Snowden and I am a Chief Advisor in the Ministry of Education. I'm here today to kōrero with you about Te Mātaiaho. I have the privilege of taking you through the whakapapa of Te Mātaiaho. We went out to schools, young people and members of the public in September 2022 for feedback on the framework of Te Mātaiaho and the draft English and Maths learning areas. Overall, there was a strong support for Te Mātaiaho as a curriculum that gives effect to Te Tiriti o Waitangi is inclusive of and responsive to all ākonga. However, we heard that certain aspects needed improving and you will see these changes as we take you through this presentation. Te Mātaiaho. Mera Penehira who is of Rangitāne, Ngāti Raukawa descent. Vaughan Bidois of Ngāti Ranginui, Ngāi Tai and Graham Hingangaroa Smith of Ngāti Porou, Ngāi Tahu, Ngāti Apa and Ngāti Kahungunu descent will kōrero with you about Te Mātaiaho. You will find this video on our website. This video shows three members of our Rōpū Kaitiaki, our leadership group, who have been influential in laying down the challenge, the kaupapa and direction. Kaitiaki meaning caretakers or caregivers. After the video, pause and take some notes to reflect on some of the key messages that they’re telling us. Te Mātaiaho is our opportunity to really refresh to reflect on our curriculum. Why? Because Te Mātaiaho is about the opportunity for transformational change that is absolutely necessary, if we are to make a positive difference in our education system. Te Mātaiaho is about pulling together the strands, the elements, the dimensions, that everything that is involved in learning, and doing that in a cohesive way that works for our children. I think the Curriculum Refresh is absolutely critical at this time. It’s critical because the curriculum that we have at the moment, is not ensuring student success across the board. There are inequities between Māori, Pasifika and other learners, and we need a curriculum that wipes those inequities out. We need a curriculum that supports the passionate teachers that we have in the education sector, to do better. We have the passion, we have hard working teachers, we need to give them a curriculum framework that enables them to have success with their students. We need a curriculum framework that works not just with the individual learner, as Graham said, but works with whānau, hapū and iwi, and meets the aspirations of whānau, hapū and iwi, and ensures that our kids excel as Māori, that our kids excel in te reo Māori, in te reo Pākehā hoki, ērā āhuatanga katoa. This curriculum, it’s intent and it’s purposes is really about transformation, and that’s the real challenge for us. And it’s about enacting Te Tiriti, and the activation of the intent of our founding document, and that linked with our, the three big shifts, which we’ve been gifted by Graham in terms of the curriculum from the previous document, and the calls to action are really where we challenge ourselves to put actions in place that are really going to make a difference for our mokopuna. At the end of the day this is about our children and their children, and our children’s future generations. So, Te Tiriti is a really important underpinning foundation for that change, and without it, I don’t think we would be able to get there. I think this refresh is going to be groundbreaking for New Zealand. I think there’s opportunities here to be a game changer going forward, and I think the timing is right, in respect of what is happening in terms of our society generally, and, looking and seeking ways which can bring people together, and to be more focused on what holds us together, rather than what divides us. This is the front page of the complete draft. This front page depicts Māori whakairo, carving, and facets of the whakairo and our karakia. On the next slide, Tākuta Wayne Ngata, from our Rōpū Kaitiaki, is going to take you through the whakapapa of Te Mātaiaho. It would be good for you to have your whakapapa page up so you are able to follow his kōrero following the diagram clockwise and stepwise. Don't be afraid of taking the journey from Mātarangi to Mātaiahikā. Have confidence within yourself. If you need further support, we are here to help as facilitators. Some of the language may be unfamiliar to you, some of you. Listen to the explanations and plan to spend time together exploring the language more deeply. Hea tōna whakapapa? What’s the approach that we take if we are thinking Māori terms? If we were thinking in terms of us still being a oral culture, you find the word as a starting point. So Mātai for me, is a word that can mean all sort of things around observation and intensely focused on something - study, engaging with something, learning. Mātai is the word I latch on to and therefore utilise that as the basis of the whakapapa I suppose. We’re drawing a picture like this. Layers. Yeah so the Mātai started, then the words added on to Mātai to denote the progression. And then thinking about what each word was conveying and putting that in a whakataukī form. I suppose the bigger whakataukī that is an overall sort of way of looking at the refreshed curriculum – so I use, I think I used Mātaiaho tāhū nui, Mātaiaho tāhū roa. Hei takapau wānanga, E hora nei. - so you’re sort of laying out the kaupapa so that it can be sustained. It’s sustainable. So Mātaiaho itself, Te Mātaiaho is about strands. If we think about weaving, the warps and wefts of weaving, then that’s what you’re looking at when you look at the curriculum - that interplay between learning areas, curriculum areas so on and so forth. It’s a bit of a matrix aye so you know. Te aho, helps to explain it, a line of thinking. A weave, so on and so forth. So that’s Te Mātaiaho. Mātairangi. Mātainuku. You know ground those things, think about what the vision might be beyond the horizon, then ground it. Make sure there’s a relationship. There were some additions later on but Mātaitipu was very much about focusing on young people, or learners. You know, how do young people develop? How does learning develop with young people? So a vision for young people. You grow and you develop things – E tipu e rea and there’s other words to denote that as well – so Mātaitipu, Mātairea. So we have Te Mātaiaho, Mātairangi, Mātainuku, Mātaitipu, Mātairea. Mātaiaho itself to observe the strands of learning, the curriculum itself. Mātaioho – was a term that I used to denote you know, the wake up, this is a wake up call – what’s the action bits? I always refer to them as our do bits. What are our do bits to implement? Mātaiahikā – so you know, we talk about ahikā, that’s your local people and maintained over generations so there you are – Mātaiahikā. I coined a whakataukī for each of them just to expand on the actual word itself. Mātairangi – I thought to myself, Mātai ki te rangi, homai te kauhau wānanga ki uta, ka whiti he ora – so looking beyond the horizon and bring what is beyond our horizon to shore as a means of invigorating life. Mātainuku. Mātai ki te whenua, ka tiritiria, ka poupoua – so ground it, sow it there, make sure it’s solid – a solid foundation. Mātaitipu. Mātaitipu hei papa whenuakura – and that’s about, you know the whenuakura notion of whenuakura is about a thriving community, a healthy land, somewhere where that you know, we all call the places we live in paradise – so, what is a healthy community actually look like and you want to grow that. Mātai ka rea, ka pihi hei māhuri – so you’re building progressions. Ka rea to develop Ka pihi to grow Ka māhuri to grow some more – so different progressions of growth and learning. Mātaiaho itself, Mātai rangaranga te aho tū, te aho pae – so raranga, rangaranga - bringing those different strands of learning together. Sewing them together and that’s the learning platform that you want people to grow themselves and be part of. Mātaioho – this is the wake up, the action bits. And Mātaioho, mātaiara, whītiki, whakatika So Mātaioho, awaken Mātaiara, arise around whakaara Whītiki, whakatika – we use the phrase whītiki to the English rendition is gird your loins. Tie in your belt tight, ready to go whakatika – away you go. The Mātaiahikā of course, that was the last one, but it speaks for itself. Mātaiahikā – make sure that the ahikā are very much part of the work that’s being done. Local curriculum, local input, benefits for local communities. So those are the pieces of the Mātaiaho whakapapa. Whakapapa of Te Mātaiaho. The design of Te Mātaiaho whakapapa centres around the tohu, the signs that help us navigate our way forward. Before we get into the whakapapa it is important to reiterate the point that Tākuta Wayne makes. Mātai means to investigate, scrutinise, gaze into and to observe. Aho means threads, strands, line of descent, to shine. You will see that each component of the whakapapa has a different suffix to contextualize it’s intent. The simple circular design is made up of whakarae (patterns) that breathe life into the whakapapa and reflect the ideas of observing, reading the signs, and navigating our way forward. We will briefly walk you through the whakapapa and we will go deeper into the components throughout this session. It might be helpful to frame the whakapapa in the following way: Mātairangi, Mātainuku and Mātaitupu – being our WHY. This is how we intend on laying out the aspirations. Mātairea and Mātaiaho – being our WHAT. These components house the progression models, essential pedagogies and the learning areas. Mātaioho and Mātaiahikā – are our HOW. Please note, to get to know the overarching kaupapa or in other words our WHY as it will help you think deeply about the feedback that you provide us. We are not seeking feedback on these components. So – Hoake tātou – that’s us, let’s get into it. Mātairangi. Mātai ki te rangi, homai te kauhau wānanga ki uta, ka whiti he ora. Look beyond the horizon, and draw near the bodies of knowledge that will take us into the future. The red highlight on the image are the outer rings that represent our guiding kaupapa. The curriculum takes its direction from Te Tiriti o Waitangi and its provision for the active protection of taonga, including te reo Māori, tikanga Māori, and mātauranga Māori, and for fair and equitable educational processes and outcomes for Māori and for all ākonga. New Zealand’s vision for education is grounded in our aspirations for our young people and affirms the importance of inclusive, equitable, and connected learning for all ākonga. Mātainuku. Mātai ki te whenua, ka tiritiria, ka poupoua. Ground and nurture the learnings. The red highlight on the centre rings represent the purpose and the calls to action. The curriculum broadens the view of success by recognising the close relationship between achievement and wellbeing, and it underlines the importance of setting and supporting high expectations for all ākonga, enabling all to learn and excel. It aims to transform educational inequities for Māori, giving prominence to mātauranga Māori and te reo Māori. Mātaitipu. Mātaitipu hei papa whenuakura. Grow and nourish a thriving community The red highlight on the inner ring and circle space represent the Vision of ākonga – it places ākonga at the centre. Ākonga are at the centre of education, and their aspirations for themselves as learners matter. Ākonga need to feel the curriculum is relevant so they can thrive as communities of learners. This has been designed by young people for young people. Mātaitipu means ‘to deliberately consider the development of young people’. It is a vision for young people as thriving communities of learners. We the ākonga of Aotearoa, know our world is connected, our wellbeing is collective, and that we have a shared responsibility to each other. We understand our roles in giving effect to Te Tiriti o Waitangi and its principles. We are strong in our identities, languages, cultures, beliefs, and values. This means ,we can confidently carry who we are wherever we go. We have a strong sense of belonging. This builds the foundation to be courageous, confident, compassionate, and curious. We understand that success can look different for us all. This means we can learn and grow from our experiences in a supportive environment. We engage in learning that is meaningful to us and helps us in our lives. We can build and navigate knowledge, using our heads and our hearts to make our decisions. We are kaitiaki of our environment. We acknowledge and appreciate our differences and diverse backgrounds and viewpoints. We positively contribute to our communities, Aotearoa, and the world.
Carolyn English, Chief Advisor Te Poutāhū (Curriculum Centre)
Tēnā koutou. Ko Carolyn English tōku ingoa. Chief Advisor, Te Poutāhū, the Curriculum Centre. I’m going to take you through the next part of Te Mātaiaho, so I’m looking at the WHAT part, Mātairea and Mātaiaho. Mātairea, supporting progress. Mātai ka rea, ka pihi hei māhuri. To grow and grow some more. And if we look at the image, Our whakapapa image on the right hand side, We have the niho kurī lines, weaving between the Matairangi and Mātainuku, so building and supporting the development of ākonga. So this is our progression model and it replaces page 45 in the current curriculum. So we've got the phases of learning, they replace the curriculum levels, we've got the progress outcomes and steps and they replace the achievement objectives. And together they make the signposts from one phase to the next, knowing that you, you're the ones who know the ākonga best. You know how best to support progress and pace of progress from one place to the next. Now I'm just going to just talk about the phases of learning. Each phase has its own kete, so that's what we've got here, each phase. So each kete has 8 learning areas and each learning area has one progress outcome per phase and each progress outcome is described using the Understand, Know, Do model. So we're trying to be really consistent throughout each learning area. So it's much easier for you to use than the current curriculum. We’ve had a play with our diagram for you to use and see how it all works together. So, the growth of the tipu on our left hand side. Mātaitipu, to grow and grow some more. Starting off early years, coming into school, continuing growing beyond school as you can see there. And you can see that the phases have been chunked up in ways that seem to quite typical for most schools. But what we know that each phase there’s something critical about it and the learning at that phase is critical to success at what happens at the next phase. So we know for our young ākonga when they enter school, they are curious and confident and really keen for learning. We don't want to lose that. We want that throughout their schooling and we want them to leave school, still to be curious and confident. In the first phase we know that alongside that curious and confident-ness, they need to be thriving in an environment that’s rich in literacy and numeracy so that when they enter their next phase, they really can expand their horizons using the literacy and numeracy, new knowledge, new collaborations. And on it goes. So these phases are not there for people to climb up or leap over. Instead, the phases are there to help you think about learning programmes in a consistent way across the motu. And on the right hand side, we have the Kete that we were just talking about before. So together they help you design and implement and review school curriculum and ways that you can meet the aspirations of ākonga and whānau and support progress and pace. If you turn to page 20 and 21 of your document, you'll see that we've also brought in the Culturally sustaining teaching and assessment into Mātairea. This had been the effective pedagogies in the previous curriculum. And the reason why we've done that is because we know that ākonga learn best when teachers draw from the pedagogies that are most likely to support and extend every ākonga. The pedagogies are grounded in te ao Māori and are closely interrelated. They are most impactful when used together to support, connect and extend the learning of every ākonga. Now you might like to pause the recording at this point and consider the survey questions that we ask about Mātairea. Mātaiaho. Mātai rangaranga te aho tū, te aho pae. To first observe and examine all the aspects and then weave the learning together. And if we have a look at the whakapapa image on the top right hand side, you can see around the outside ring, so we've got taratara-a-kae niho notches And they represent diversity, resilience and mana of our young people. For learning areas, we have the eight learning areas. And it's about the breadth and the depth that's important to ensure the vision for young people is met. So in thinking about the personal value, participatory value, the ways to engage in conversations that are important. There are pathways to future successes. There's also knowledge breadth and depth around being involved in the global conversations around sustainability. This section describes the careful way mātauranga Māori have been included in each learning area and the way literacy and numeracy, key competencies and values have been woven into the content.
Ruth Snowden, Te Rarawa | Ngāti Whātua | Rauru | Ngāi Tahu Chief Advisor Te Poutāhū (Curriculum Centre)
Mātaioho. Mātaioho, mātai ara, whītiki, whakatika. Awaken, arise, and prepare for action. The red highlight on the Unaunahi scales represent knowledge wealth, purpose and know-how. This is where Te Mātaiaho comes alive. Mātaioho guides each school to use the national curriculum to design a rich and meaningful school curriculum through local relationships with tangata whenua, community, whānau and ākonga. Mātaioho means ‘to focus on’, to ‘wake up’, 'action’. Each of the learning areas (Mātaiaho) is designed with the expectation that schools will draw on local content to give effect to the national curriculum The hands diagram show this complementary relationship of the national and the local in the curriculum to support the growing tipu – the ākonga. Mātai kōrero ahiahi. Keep the hearth occupied, maintain the stories by firelight. Mātaiahikā. The red highlight in the poutama curves represent local relationships with tangata whenua and community. Mātaiahikā refers to learning through local relationships with tangata whenua – the people of the land on which their school stands - and the communities that are a part of the rohe or region. We should note that the term tangata whenua refers to the local people, indigenous peoples born of the whenua. It is also often referred to as “mana whenua”. You may hear that term as well. It is important to connect the learning in the national curriculum to the place in which ākonga live and to their place in their world, so that the learning is meaningful, relevant and impactful. Ahi-kā literally means lit fire. Because hapū and iwi kept their fires burning to cook food while they occupied land, the visibility of fires came to symbolise continuous occupation. And so ahikā denotes deep commitment to the whenua, to the rohe, and to the exercise of kaitiakitanga. The interweaving of Mātaiahikā resources within the school curriculum fosters ākonga connection to place. It develops understandings of the learning area content that ākonga can act in their own rohe, nationally and globally.
Carolyn English, Chief Advisor Te Poutāhū (Curriculum Centre)
So you'll see that we put 3 overview statements of the learning areas that we've worked on so far. So we've got the Social Science, English and Maths & Statistics. End of last year, we went out and sought feedback on the English and Maths and thank you very much if you were part of that. So we're just going to talk a little bit about the changes we've made for when that comes out. So you can see what's there. First up wanted just explain the relationship between the curriculum and the Common Practice Model. So Te Mātaiaho describes what ākonga learn. And as we've said earlier through that progression that we described that. So it's culturally sustaining teaching and learning. The Common Practice Model has been designed to support you to know how to teach. So it's gonna provide the practical support that you have asked for to bring about rigor to the teaching and learning of literacy, communication and mathematics. And as we've talked before, we're not having that sitting by itself. That sits within the learning of the curriculum. So hence it's important to do some work around the English, Maths & Stats, first of all. And like I said, thank you very much for your feedback last year. The English and Maths & Statistics will be available to use later on this year, and the big changes that were made. So in the purpose statement sometimes, it was actually a bit wordy. So people just saying what was the connection with Mātaitipu? So we've tried to make that far more explicit for you so you can see how the whakapapa’s working. The UKD now we have both English and Maths & Statistics really strong and reflecting the model. So we've got this coherence across the learning areas, the Understand, Know, Dos are explained in exactly the same sort of way. The progress outcomes. So we have actually brought the size of the Mathematics & Statistics learning area’s progress outcomes down quite a bit, and so it’s more reflective of the English and Social Sciences ones. And the Maths & Statistics progress outcome, we now have progression in the Dos that was missing first time round. And we've talked a little about about these progress steps. So we're ready to start testing the early ones and we're still developing the latter ones. We'll continue to develop those as we work with each learning area because we need the hooks in the learning area.
Karen Spencer, Principal Advisor Te Poutāhū (Curriculum Centre)
So Ruth and Carolyn have walked us through the framework of Te Mātaiaho, which brings us to the fourth section of our session this afternoon. And really, this is just closing back and thinking about implementation that we touched on briefly at the start. So today it's really been an opportunity to begin to grow your familiarity with Te Mātaiaho, but also begin to think what it means for you personally, for your practice with your ākonga, with your school, kura and cluster. Now we know from groups that we have been working with that schools are starting to think about how they might begin to respond, and are talking about how they can step gradually into the change over the next 2 and a half years without rushing and start to test some ideas in existing programmes. So where can you start? This slide that you're looking at now sums up a few suggestions. There's a reminder again to take your time, take time to talk about Te Mātaiaho, to unpack some of the resources that are already on the refreshed curriculum website and begin to think about how it compares with what you do now. We really encourage you to start to build that familiarity and start to test out some ideas in the programmes that you already have. Identify where you are now against the seven change actions that are described in the readiness tool, you can find that in the implementation pack on the refresh curriculum website. It'll help you identify what you're already doing that's strong and important for Te Mātaiaho, and where you might start to go next over the following year and connect with your Te Mahau regional office. You'll get lots of support through the advisors there, and there's also regional professional learning supports and learning area networks that you can connect to as well. From term 3 Te Mātaiaho will be available for use. We'll have taken in all your feedback that you're going to share with us today. You'll also have English, Maths & Stats and Social Sciences and there’ll be leading local curriculum guide, self-directed modules, supports for those learning areas. So there’ll be quite a bit that you'll be able to start to draw on to begin to test ideas in the programmes that you offer now. And you might like to get involved in giving feedback on Science, Technology, and The Arts learning areas which are being drafted at the moment and they'll be out for feedback later in the year. Finally, this slide that you're having a look at here takes a sort of broad view of the suite of supports that are available across the country from self-directed supports like leading local curriculum guides to guided and supported learning. So as I said, we expect guidance to be released progressively over term 2 into term 3 and we're working with our regions. We're working with PLD providers and networks, so that all the different groups are ready to begin to move into the change with you. So you can download information to support implementation from our refreshed curriculum website as well. And so that brings us to the last section of our session today, which is how you can get involved. We would really appreciate receiving your feedback via the national survey on what you think of Te Mātaiaho that you've seen today in particularly those 3 components that we'd like feedback on. There's only one survey in English and te reo Māori and the link is available on the website. And although it would be great for groups to complete this, so it might be a group in your school or in your cluster or Kāhui Ako. But anyone can complete the survey, so if you don't have time to do group feedback, we welcome individual responses as well. We'll also be going out to community groups, youth groups, and so on to support this feedback phase as well. There'll be some national and regional webinars that you might want to sign up for, which will give you another chance to walk through some of this content as well, so that's also available online. So ngā mihi ki a koutou for being with us today and walking through Te Mātaiaho and taking the time to begin to think about what the refresh might mean for you and your school. We look forward to receiving your feedback and working with you to support your implementation. Ka kite anō.
Refreshed learning areas
Find out more about the refreshed learning areas below.