The Kura Kaupapa Setting

Kura Kaupapa Maori grew out of a wider revival of culture and language that came out of
the Maori urbanisation of the 1950’s and 1960’s. By the 1970’s and 1980’s there was a rising
political consciousness amongst Maori that they would term Kaupapa Maori (Bishop, 2012).
Smith (1997) suggested that Kaupapa Maori revitalised cultural aspirations, understanding
and practices in not just the philosophical arena but also the political and educational. This
led to the formation of new educational and schooling options for Maori, by Maori (Smith,
1997).
Six key principles not only underpin Kaupapa Maori but also the education received in Kura
Kaupapa. Those Principles are:
1. Self Determination or relative autonomy – Maori teachers, decision makers,
students, whanau and the wider community all play a role in decision making.
2. Validation and legitimation of cultural identity and aspirations – Kura Kaupapa
schools take being Maori for granted, with Maori language, knowledge, culture and
values all being validated.
3. Incorporation of culturally preferred pedagogy – The teaching and learning can
connect both culturally and in terms of the socio-economic status of the community.
4. Mediating socio-economic and home difficulties – through emotional (ngakau) and
spiritual (wairua) elements the communities take the schooling of their children
seriously despite any social and economic difficulties.
5. Cultural structures that emphasize collectivity over individuality – the extended
whanau works to provide a shared collective support system to alleviate difficulties
at a wider community level. The community takes responsibility to assist and
intervene in cases of family unit issues.
6. Shared collective vision and philosophy – the Kura Kaupapa has a collective vision
written into a formal charter called Te Aho Matua. The power in the document is in
its ability to connect with Maori aspirations, politically, socially, economically and
culturally.

(Smith, 1997)
Kura Kaupapa Philosophy and Approach to Learning

“The philosophy underpinning Kura Kaupapa Maori promotes the development of bilingual
capacity in learners so that they graduate proficient in te reo Maori and English and are able
to walk in and between two worlds with confidence” (Tamati, 2011).

The Kura Kaupapa philosophy is grounded in a strong spiritual belief. Maori have a strong
physical orientation for life, aligning themselves with their seafaring ancestors, along with a
belief in the spiritual believing that humankind come from the Marae of Io (Education
Counts, 2019). Io is defined by the Maori Dictionary as ‘supreme being’ and it is suggested
that for some tribes this is a response to Christianity, but for many tribes it is a link to
ancient tradition with the Maori roots in the Society Islands (Maori Dictionary).

The Te Aho Matua document is the guiding document of the non-government run Kura
Kaupapa and provides a philosophical basis for the teaching ang learning undergone by the
children. The document is intended to be used in conjunction with the Kura Kaupapa
charter, allowing for the differentiation from the mainstream Kura Kaupapa (Education
Review Office, 2016). The document itself states that Te Aho Matua provides a basis from
which teachers can plan and design while still allowing for diversity in their classrooms
(Education Counts, 2019). However, it is noted that the document is written in such a way as
to require interpretation from the Maori language it is written in as opposed to translation
(Education Review Office, 2016).
Te Aho Matua is separated into six separate but integral parts with a special focus on Maori
beliefs and culture (Education Counts, 2019). These are made up of:
1. Te Ira Tangata – The concepts that there is beauty even in the smallest piece of
greenstone, and that each child is a seed that has been given to the Maori people by
Io to nurture and grow.
2. Te Reo – The primary focus of Kura Kaupapa is in the development of the Maori
language; however, English language skills are also seen as important.
3. Nga Iwi – Focus is on the uniqueness of the Maori culture and social structure. The
importance of teaching children about their place in their own culture and world
before encouraging them to explore other cultures.
4. Te Ao – Teaching their children about the natural world. Showing them that what
people do in the world has impacts on the environment and the natural resources.
5. Ahuatanga Ako – Provides an emphasis on learning skills that are vital for the growth
of the child in both formal and informal education.
6. Te Tino Uaratanga – Sees the child as a whole person with strengths and
weaknesses that need to be recognised, nurtured and brought to the surface.
Learning Experiences

STEM Education
Links are made inside and outside the classroom to both traditional Maori science and
current science.

Traditional Science:

Current Science
Inquiry Based Learning

Bishop, R. (2012). Pretty difficult: Implementing kaupapa Maori theory in English-medium secondary
schools. New Zealand Journal of Educational Studies, 47(2), 38.
Education Counts. (2019). Te Piko o te Māhuri: Ngā āhuatanga matua o te Kura Kaupapa Māori whai
angitu. Retrieved from
https://www.educationcounts.govt.nz/publications/91416/105966/79522/he-pitihanga-te-
aho-matua
Education Review Office. (2016). Te Aho Matua Kura Kaupapa Māori. Retrieved from
https://www.ero.govt.nz/publications/he-anga-arotake/te-aho-matua-kura-kaupapa-maori/
Maori Dictionary. Io. Retrieved from https://maoridictionary.co.nz/search?
idiom=&phrase=&proverb=&loan=&histLoanWords=&keywords=Io
Smith, G. H. (1997). The development of Kaupapa Maori: Theory and praxis. ResearchSpace@
Auckland,
Tamati, T. (2011). The Trans-acquisitional Approach: A Bridge to English in Kura Kaupapa Māori.
Pacific-Asian Education Journal, 23(1), 91-102.