Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. Kapa haka as a retention tool in mainstream secondary schools A thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy (Humanities and Social Sciences) at Massey University, Turitea, Palmerston North, New Zealand Leanne Kerehoma 2017 ii ABSTRACT Kapa Haka provides leadership opportunities and promotes awareness to the intrinsic This research attempts to identify factors within Kapa haka participating, achieving and staying longer in school, and to highlight the benefits and value of Kapa haka for a young focus group of participants who currently reside region. The focus group consists of six participants who graduated from a mainstream school, who participated and engaged in Kapa haka, who also chose to continue their schooling in post-compulsory senior secondary school years, (year11- 13) and of those participants, five attended a mainstream secondary school in the East Coast), . Essentially, this study demonstrates how Kapa haka and aspects within Kapa haka could be utilised as a tudents in secondary school and more importantly, how it contributes to their academic success whilst at the same time producing confident, outgoing and humble individuals who are doing well in their lives and, contributing to Te iii TAKU IPUKAREA E noho ana au i te take o te ika whenua o Tararua Ika kei waenganui ko Matua te ma ko Tongariro, ko Matua te tikanga ko Ngaruahoe - , ko te awa -a- Mokopeke te kotahitanga Waitaha, ko Tapuika iv HE MIHI koutou. whita, i te aunga o te moe. na. nga nei, e rere te kupu monoa, te kupu whakamiramira, te kupu kauanuanu ki a koutou katoa. , “Ehara taku toa, he takitahi, he toa takitini” katoa v ACKNOWLEDGEMENT This thesis was met with challenges, hardship, struggle and perseverance. I could not have completed this without the love and support from so many who gave without want of return. contributed, encouraged, inspired, and supported me through this journey. Firstly, I would like to acknowledge my supervisor Hone Morris who agreed to take me on, thank for having faith in me when I had lost hope, your continued encouragement and commitment gave me the added drive required to get the job To my dear friend Hilary Smith, I really don’t know whether I should thank you or strangle you, your passion for research is out of this world, and I am absolutely sure that if you had not of pushed me into completing this thesis, I would not have taken on this beast, bless you Hilz in all that you do. To Marjorie Lipsham, for your patience, availability and aroha, you were such a significant support for me throughout this research, arohanui. Thank you to the six participants of this research, without you, I could not have completed this thesis, your koha in sharing story and experience through kapa haka is treasured and valued, may you all find love, joy and contentment in all that you do To my sisters Alouise, Lovey, Moi and April, I love you girls, and to my who were second pairs of eyes, proof readers, editors, cup of tea makers, dinner preparers, baby sitters, taxi drivers, councillors, masseuses, bars practitioners, and vi cheer leaders, know that you are appreciated and so very much adored and loved, I owe you all so much, thank you. To the following contributors that invested in me over the years, I am grateful beyond words and hope to find some way in the coming future to reciprocate your support, trust, and generosity. Ng i Te Rangi Trust, Tapuika, Te Arawa Fisheries, Forestry Trust, Finally, to those that are closest to my heart, to my children Mahinarangi, Dillon, Parata, Panache, Tikara and Kawariki, and also the recent arrivals of my mokopuna Mohi Turanga Tohu and who have been my motivation in completing this research, when times were rough, especially through my sickness, you all rose to the occasion, I feel so privileged to be , I hope that through all of the struggle and hardship, I have inspired you to be more than you believe you can be, even when you think that all you have to give is inadequate, remember that you descend from a line of proud people who guide you through all journeys in life, and not to forget my devoted partner Simon who never stopped believing and encouraging me, I appreciate you with my all. Kei aku tuhi mei kore ake koutou. Parata Kerehoma Glennis Kerehoma who left us in 2013, dad, I started this journey in 2012, aa arduous epic task in my mind even way back then, in that time you have shown strength and resilience as a loving and supportive father and koroua to heaps of mokopuna, I know that losing mum, taking care of Te vii Aumihi in her absence and supporting me when I fell sick in 2014 took its toll on you, I hope to be as brave as you when my time comes, thank you so much for everything, I love you dad. Mum, Lord knows I have needed you here when times got really rough, I tried to be that strong daughter you always looked up to, and to hold the family together, it wasn’t easy but they did it, I felt your presence when I fell sick, I knew you were walking with me from the day you left, I miss you, I love you, I hope I have made you proud mum, e kore te aroha e mimiti 8 TABLE OF CONTENTS ABSTRACT .................................................................................................................................................... ii Taku ipukarea................................................................................................................................................. iii He mihi .......................................................................................................................................................... iv TABLE OF CONTENTS ................................................................................................................................ 8 INTRODUCTION ........................................................................................................................................ 10 Title ........................................................................................................................................................... 10 Research Question .................................................................................................................................... 10 Aim ........................................................................................................................................................... 10 Goals ......................................................................................................................................................... 10 Objectives ................................................................................................................................................. 11 Justification ............................................................................................................................................... 11 CHAPTER ONE: RATIONALE .................................................................................................................. 13 CHAPTER TWO: Literature Review ........................................................................................................... 26 Introduction ............................................................................................................................................... 26 ............................................................................................. 37 Previous studies on kapa haka in schools ................................................................................................. 39 Conclusion ................................................................................................................................................ 43 CHAPTER THREE: Methodology .............................................................................................................. 46 Tino Rangatiratanga - the self-determination principle ............................................................................ 47 Taonga Tuku Iho - the cultural aspirations principle ................................................................................ 48 Ako - the culturally preferred pedagogy principle .................................................................................... 49 - the socio-economic mediation principle ................................................................................... 51 Whanaungatanga – the building of relationships ...................................................................................... 52 Kaupapa – collective vision and philosophy ............................................................................................. 53 .......................................................................................................................... 54 Research design ........................................................................................................................................ 59 Qualitative research .................................................................................................................................. 60 Interviews .................................................................................................................................................. 62 Research ethics.......................................................................................................................................... 63 Preparing for the interviews ...................................................................................................................... 64 ............................................................................................................................. 65 Data Analysis and Writing up transcripts ................................................................................................. 66 Limitations ................................................................................................................................................ 66 Time .......................................................................................................................................................... 67 9 chapter four: Research Findings .................................................................................................................. 69 Ako ............................................................................................................................................................ 71 Kaupapa .................................................................................................................................................... 76 Whakawhanaungatanga ............................................................................................................................ 84 Taonga tuku iho ........................................................................................................................................ 90 Tino Rangatiratanga .................................................................................................................................. 93 CHAPTER FIVE: key findings ................................................................................................................... 99 Kaiako worldview ................................................................................................................................... 100 Tauira worldview .................................................................................................................................... 103 ldview ................................................................................................................................. 105 CHAPTER SIX: CONCLUSION .............................................................................................................. 108 References ................................................................................................................................................... 110 Appendix 1: Muhec application .................................................................................................................. 121 APPENDIx 2: Consent forms ........................................................................................................................ 3 appendix 3: participant consent form - invidual ............................................................................................. 3 appendix 4: focus group participant consent form .......................................................................................... 5 appendix 5: authority for release of transcripts ............................................................................................... 8 appendix 6: confidentiality agreement .......................................................................................................... 10 APPENDIx 7: INTERVIEW SCHEDULE .................................................................................................. 11 APPENDIx 8: INFORMATION SHEET .................................................................................................... 13 INFORMATION SHEET ......................................................................................................................... 13 ...................................................................... 28 Table 2: Interventions and individuals that inspired systemic- ................. 29 Table 3. Confidence for each of the participants varied from one aspect to another .................................... 76 Table 4. Indicat ....................................... 77 Table 5. Indicates participant’s involvement with various levels of KH while in school and post school years. ............................................................................................................................................................. 77 Table 6. Networking in communities, this table shows affiliation of each participant to various community groups and organisations. .............................................................................................................................. 84 Table 7. Interrelationships ............................................................................................................................ 99 10 INTRODUCTION Title Kapa haka mainstream secondary schools. Research Question The main question that underpins this research project is: Does kapa haka am schools? Aim Studies on kapa haka in secondary schools have shown that it provides a culturally responsive udents engage in their learning more successfully” (Whitinui, 2008). I aim to gather evidence supporting the theory that kapa haka is a useful who attended mainstream secondary schools. Goals There are three main goals framing this research: 1 To identify what motivates a Year 11 to 13 student to participate in kapa haka; 2 To define the core cultural elements associated with kapa haka; 3 To determine the extent to which kapa haka has played a role in the retention and participation a mainstream secondary schools. 11 Objectives In order to meet the research goals, the following four objectives have been developed: 1. To interview uates who attended and completed Years 11-13 at a mainstream secondary school and who participated in competitive and or non- competitive kapa haka. 2. To formally and/or informally interview/discuss with tutors who deliver kapa haka at a mainstream school, including both teachers and volunteer tutors regarding their relationship with participants and associated networks. 3. To longer in the school. 4. To explore the extent to which students and teachers/tutors have identified the contribution of kapa haka Justification system. The students in kapa haka is having a direct and positive effect on their participation levels at school (Rubie, 1999; Whitinui, 2008). Therefore, my intentions for this project are to investigate these graduates and tutors from mainstream secondary schools to further explore this suggestion. Through my own personal experience with my children’s involvement in kapa haka I can advocate that kapa haka has been a sanctuary for them, and has helped them to overcome hardship 12 Immersion Schools). This in turn has invoked my curiosity about the topic I have chosen. During the time that my children have been involved with kapa haka I have noticed that some students leave school after the kapa haka National Competitions. It is because of this trend that I would like to find out what aspects of kapa haka made them stay, as I know that the training and time commitment is extremely demanding. Could those same aspects of kapa haka be transferred into other curriculum areas, therefore seeing the full benefit of kapa haka and all its associated tikanga contributing to the achievement of the Ministry of Education’s strategic intent Children and young people are increasingly regarded as a group having greater power and knowledge, and consequentially, giving them a ‘voice’ in research concerning them is vitally important (Clark, 2004). This research proposal is based on the assumption that it is important for young people to be included as participants of research, and to give them a voice with purpose in regards to the importance of their participation in kapa haka. Note: The following words have been abbreviated as such Kapa haka KH KM Macrons have been added to quoted that don’t have them to support and promote the 13 CHAPTER ONE: RATIONALE In order to understand where my want for research in this topic derived from, one must start at the beginning and break down the meaning of KH and the affixed disciplines of KH. To facilitate this, I aim to explain the purpose of each of those disciplines and use each of them to introduce different aspects of the background to set the foundation for the duration of this research. Firstly, KH is the term for performing arts and literally means to form a line (kapa) and dance (haka) or defined as the following: Kapa1. 1. Rank, Stand in a row or rank. 2. Team, Group, Company of people. Haka2. 1. Dance. 2. Sing a song to be accompanied with a dance. 3. Dance. 4. Song. 1 Retrieved from: http://maoridictionary.co.nz/search?idiom=&phrase=&proverb=&loan=&histLoanWords=&keywords=kapa+haka 2 Retrieved from: http://maoridictionary.co.nz/search?idiom=&phrase=&proverb=&loan=&histLoanWords=&keywords=haka 14 identity through song and dance. KH dates back to pre-European times where it developed from all tradit The modern interpretation of a KH performance involves choral singing, dance and movements associated with the hand-to- -colonial times, and then presented in a synchronization of action, timing, posture, footwork and sound. The work of a KH consists of the performance of a repertoire of songs and dances spanning several types of , strung together into a coherent whole. Music and dance types that normally appear in the modern genre are; waiata tira (warm-up song) whakaeke (entrance song) (ancient incantation) poi (coordinated swinging of balls attached to cords) waiata- -ringa (action song) haka (challenge) (closing/exit song) Listed below are the disciplines that will form the process in which I will describe the background of how and why this research came about. Waiata tira are choral pieces used to warm up the vocal cords and introduce the group to the audience. Through a waiata tira the group announces its arrival in a manner that is generally 15 light and positive. This item usually encompasses a religious theme however; it is not limited to just that theme but may also pay tribute to an important event or to a person or people affectionately known by the performing group as a way of acknowledgement and celebration. (Personal Knowledge)3. Waiata Tira is used to introduce the group to the audience. I introduce this research to the reader through my own eyes and personal experience with regard to KH. My affiliation with KH began when I was a child growing up, I came from a musical family, was nothing new, especially during the formal parts of speeches, with each speech whether on the greeted with song from the supporting group of the orator. My first encounter with KH in an educational setting occurred for me when I attended a descent, who were also enthusiastic to teach us KH. I believe it was at that time that I was drawn even more to KH—the language, customs and the people. I knew that at that time, my life would revolve around all of these things, and as it turns out, that is exactly what happened. Moving on to intermediate school and then college, I furthered my involvement with learning the language and participating in KH, I left college in my senior year and not long after, fell pregnant with my first child of four. 3 Also retrieved from: https://en.wikipedia.org/wiki/Kapa_haka 16 Becoming a young mother, presented its own challenges but it wasn’t too long before I was pregnant with baby number two and faced with life changing choices as they began to grow, I in 1995 guage Immersion Primary School) in 1998, effectively questions and concerns around this from my own family but ultimately, that privilege belonged to me along with any repercussions from that decision. My children flourished through both immersion centres and because there was no Wharekura ch Language immersion) in Year 9 and Year 10, this would allow them time to transition in to a full ith regard to the next children became fully engaged in all activities presented to them through KH, as a result, my role as a parent supporting their KH interest was fierce and generous. Whakaeke are also choral pieces or unified singing of the group. Whakaeke are frequently used to comment on a social issue of the day or to commemorate an individual or some group's arrival. The Whakaeke is well known as the entry song, the first official or aggregate item/song to awaken the audience, the first song to commence a running theme within the collated songs of the bracket.4 4 ibid 17 My children began their first experience within a mainstream school in Year 9, a daunting and exciting experience, for both of my children and me as a young mother. My children’s confidence to participate in other areas of the school was borne out of the philosophy espoused in the rumaki contributed to many of their successes in their school. One thing they thrived in was KH, this school provided them with the opportunity to participate in KH at a competitive level (which was on the rise from its initial beginnings in the year 2000), as such, certain disciplines, principles and skills required to achieve a winning result but not limited to just these listed, looked like this: Punctuality Commitment Self-discipline Respect Leadership Endurance Presence Aroha Reciprocation Attitude Other supporting skills in achieving successful results for my own children included: Prior KH knowledge through their earlier schools 18 Vocal ability Mentoring and Support Further development through Senior KH involvement It was at the completion of the 2006 National Secondary Schools KH competition held at Mystery Creek in Hamilton that I noticed the once committed highly skilled senior KH participants of the group proceeded to sign out of school. These students when asked, about the reason for leaving school, they replied with “I am ready to move on and find a job, I’ve had enough of school and can’t be bothered hanging around to finish exams” Anecdotal evidence on a national scale showed similar trends of senior students leaving college before year 13 and soon after a national campaign, which got me asking questions such as: “What is it about KH that entices a senior student to keep attending school, and then once the campaign is over, leave school?” “Why are they leaving school in this manner?” “Is there something about KH that retains the interest of the student to remain in school and if there is, could we use this knowledge to retain students in school and successfully complete and graduate at Year 13?” “Are there relationship differences within the school between students and teachers as opposed to students and kaiako in KH?” “Are the students searching for acceptance or identity within the school?” ethnicity and mind thought?” 19 Keeping in line with these questions, I continued to research whether or not KH could be used as a aims in this research is to find out if KH in mainstream secondary schools encourages and And so the journey to research this anomaly began with the help and encouragement from the Massey staff, friends, family and participants of this research. are songs sung in unison and performed in a style reminiscent of pre-colonial songs about revenge, anger, and love.5 teatea are a pivotal addition to a KH bracket, it is the most traditional item of a KH performance, framing the audience with a traditional cultural mindset that promotes mana atua (sacred spiritual power from the atua), mana whenua (territorial rights, power from the land, authority over land or territory, jurisdiction over land or territory) and mana tangata (power and status accrued through one's leadership talents, human rights, mana of people). KH was an integral part of pre-colonial arrival, and continues to 5 ibid 20 country. One of the most integral parts within KH is whanaungatanga (familial relationships). There are rity for iho (inherited fundamentals). Culturally, KH provides a context for participants to experience and develop a sense of autonomy, control and self -de Whiri i te reo initiatives, they place significance and importance on Language revitalisation and have worked towards creating strategies to support Te revitalize the language. The research findings will aim to illustrate that KH offers all of the aforesaid. Waiata- -ringa (literally means "song of hands or arms") or better known as the "action songs", which means that they display the typical Polynesian practice of embellishing and reinforcing the sung poetry with arm and hand actions. They are performed by men and women traditionally with women in the front and men in the back.6 6 ibid 21 An action song will foretell a story or re-enforce a theme within the bracket of the songs selected. without giving each of those components exposure or recognition, it is difficult to execute a worthy story. This section will speak of the significance of relationships with the students, tutors parties. Relationships are vital components to establish roles and responsibilities within a collective. As I suggest that I identify are pivotal in creating a conducive space for effective learning, teaching and pract for safe and creative space between all parties meant that respect and reciprocation occurred naturally, as an inherent process through their ordinary up-bringing, relationships and unity amongst all parties were understood. Such are the two aspects that are pointed out in the Ako principle: language – identity and culture matter – knowing, respecting, and valuing who students are, where they come from, and building on what they bring with them productive partnerships – knowledge and expertise with each other to produce better mutual outcomes. Waiata Poi is women's dances involving the swinging of balls, about the size of tennis balls, attached to cords. The poi's origins lie in the precolonial practice of the men training with poi to improve agility in battle, but today poi is used to showcase the beauty and gracefulness of the women. Poi were traditionally used by women on long waka voyages as a mean of keeping timing of the male paddlers, in the style of a (coxswain). 22 This is the reason for the emphasis of the sound of the poi striking the hand. The sound of poi striking the hands is an important part of the musical accompaniment.7 In this section I will use the analogy of the beauty that the poi brings, by highlighting the beauty in KH and all the benefits that KH has participating together in this one united kaupapa (topic, matter for discussion, purpose, agenda, subject, theme, issue, initiative). KH has made a valuable contribution for through showcasing our beautiful heritage, culture and language to the world especially since the launch of events such as: The Aotearoa Polynesian Festival Te Matatini New Zealand Secondary Schools National Kapa Haka Festival New Zealand Primary Schools National Kapa Haka Festival and greeted with aroha and respect. My children in their adulthood have seen them pass on the skills and knowledge acquired within KH as students to put them in positions of teachers themselves, offering to tutor KH groups in local primary and secondary schools and to facilitate workshops for tertiary institutes and government agencies. An opportunity arose from our senior in 2011 under the auspices of Te , this was a chance to place value and significance to our 7 ibid 23 supported us, and to also put emphasis, Important components of KH are essential links to culture, identity, whanaungatanga, tikanga, history, revitalisation and re - KH into their school curriculum and school wide activities with the goal of representing their schools at the bi-annual Pae Tamariki event held in Palmerston North, I believe it is viewed as a contributing to building and strengthening New Zealand’s society. According to Pihama, Tipene, Skipper, (2014, p. 6). “a major component of KH is its power to effect wellbeing, and to positively transform the lives of individuals and communities. A strength of the movement towards increased health and fitness within KH is that it is achieved collectively” their hauora (well-being) and making changes to improve their well-being and that of their he younger participants of KH are subject to the physicality of KH and therefore are bound by rules and regulations of engagement by the tutors and their peers, however the older participants (post High School years, adulthood and parenthood) of KH have made changes by choice, to improve the well-being through KH. In saying that, in regards to the rangatahi participating in KH, the social benefits of participating in KH provides an encouraging, 24 controlled, strength-based environment for them to grow, learn and foster new relationships within a space of security based on the Tuakana Teina8 principle. Haka is best described as challenges. They are used to make a point and to vent strong opposition towards contemporary issues. Haka are performed by both men and women, with the focus on the men in the front and support from the women behind or at the side. Haka are often described as traditional war dances but in fact had many other uses as well many peaceful uses today.9 It is important to note that not all things regarding KH are beautiful, and that there are always challenges and obstacles that hinder the progression of anything especially when it comes to , in KH there is to become resilient and creative in how we approach each individual challenge. When I was at secondary school, KH was one of those extra activities that you partook in after school or during a lunch time through the week, you may have been fortunate to secure an allocated time during class time if an important event was coming up and you were required to represent the school. With the inclusion of KH as a NCEA subject (2002) and gaining credits towards your NZQA record of learning, students could now gain credits and recognition for the skills and knowledge attained through KH. However, what I would like to see further to that is KH becoming an approved subject and given the same mana as dance (which is an approved subject) allowing KH to be included in consideration for University Entrance, as with my first child, I realised that all of 8 Tuakana, Teina concept: Refers to the relationship between an older (tuakana) person and a younger (teina) person and is specific t 9 ibid 25 towards her credits to gain University Entrance. In some ways KH was undervalued, KH should provide equal opportunities for our rangatahi. Where it’s good enough for one subject (Dance) of For many years, debates reg 10 at Matatini were at the forefront of those pioneering it was the repertoire of songs sung. KH in my view consists of significant components linked to culture and cultural identity with significant elements of whanaungatanga which fosters a richer, more cohesive and inclusive society in Aotearoa which contributes to building and strengthening all people of this land. However according to Pihama (2014, p.6) KH hadn’t been given the status or respect it deserves as a national icon and is often treated in a tokenistic way. This may be due to a lack of understanding by non- in particular by government. Initiative and attitude towards driving change that encourages and supports KH would provide a space to grow and understand the value in KH. Evidence through increased local KH events such as Pae Tamariki (non- competitive KH for primary schools in the /Horowhenua area) and Mana Kuratahi (National primary school KH competition) shows that KH at such a young age is thriving, and through the interest of such a young and vibrant group of people who are pioneering the way for 10 Aggregate Item: Compulsory competitive items that accumulate points to determine who will win the KH competition. 26 our future, I believe that KH will find its respective place in today’s society as the iconic trademark it is and should be. are choral pieces used to farewell and acknowledge the audience or to make a final point before departing the stage. They may pick up on themes raised in the whakaeke or comment on the event at hand. Performers are often at the side or back of the stage. Affectionately known by performers as the walk off (as in walking off the stage).11 Many points regarding my interest regarding KH have been raised in this chapter. It is important to note that I am a passionate advocate of KH and the value KH brings to all aspects of life. As a KH performer, supporter, past tutor, judge and believer of all good things related to KH, it is my hope that this research will highlight useful strategies to support rangatahi in mainstream schools with their academic study and also their recreational participation and engagement within their school. I aim to identify aspects within KH that will support teachers within mainstream schooling who are non- are open to change to ensure that their teaching delivery includes the CHAPTER TWO: LITERATURE REVIEW Introduction In 2010, The Education Review Office pointed successful, research and national and international testing data continue to show “significant disparity in the achievement of - 12. They further state that improved 11 ibid 12 Education Review Office, (2010:1) 27 t is crucial that all educators in New Zealand their learning”. However, Caccioppoli and Cullen (2006, p. 21) identified that state schools are still “cocking up” state education system cannot change to accommo . One change in mainstream education has been the introduction of KH in 2002 into the academic curriculum. This review outlines the extent to which KH has been studied as a means of retention at secondary school. occurred in 2002, KH was formally recognised as an ‘academic’ subject by the New Zealand ents participating in KH, enabling students to earn credits towards a National Certificate in Educational Achievement (New Zealand Qualifications Authority, 2002). Equally important is the progression and develop Penetito (2002) illustrates that progression from as early as 1970-2000. 28 Table 1: Key historical deve 1970 1980 1990 2000 Key historical developments Struggle for survival in the system Politicisation and creation of infrastructure Rise of Kaupapa knowledge and accountability to iwi Source: Penetito (2002), cited in Penetito (2005, p. 349). cades 1990-2010) and continue to improve. In particular, Rubie, 1999, Whitinui, 2007 provide evidence as outlined further into this literature review through their research that the implementation of KH in 2002 as a subject within secondary schools is havi students participating in KH and the implications for improving the participation l students in these contexts. Penitito provides a further table to show interventions and individuals that inspired system- 29 Table 2: Interventions and individuals that inspired systemic-wide Education 1970s 1980s 1990s 2000s Key interventions teacher in- service courses reforms and pan- educational administrative bodies created iwi education plans Hui Taumata Ao Key movers and shakers John Rangihau Alan Smith Kara Puketapu. Iritana Tawhiwhirangi Pita Sharples Katarina Mataira Whatarangi Winiata Tumu Te Heuheu Mason Durie Linda Smith Graham Smith Focus of the intervention – learning about consciousness – learning in politicisation, getting better organised – learning for curriculum, creation of infrastructure philosophical base; community Source: Penetito (2005), p. 350. The conversation under focus for intervention in t an initial focus on matters related to ‘culture’, i.e. 30 Creating infrastructure Having a philosophical base Engaging with community Penetito (2005, p. 351) says that advocates to negotiate agreements about the way forward for education”. T He states however that educational history, to participate fully in such negotiations without fear of having to compromise what it means to be (Penetito, 2005, p. 351). This may look like any of the following but not limited to just these; Acceptance of Treaty claims Empowerment The rise of events such as Te Matatini Regional and National KH events Te Reo Irirangi 31 The Ministry of Education’s Ka Hikitia – Managing Success (2008, p11.) strategy was This advocates investing in strengths, opportunities and students. This strategy also states that enjoy an the opportunity to help students grow into confident, successful, culturally intelligent, bilingual adults who will make a positive contribution to New Zealand. Ka Hikitia provides a framework for action by all who have a role to play in raising education – supporting ‘local solutions for local change, by local communities’. Part of their collective vision that resonates with me is reportedly: have their identity, language and culture valued and included in teaching and learning in ways that support them to engage and achieve success know their potential and feel supported to set goals and take action to enjoy success have experienced teaching and learning that is relevant, engaging, rewarding and positive have gained the skills, knowledge and qualifications they need to achieve success in te ao (2008, p. 13) 32 This approach seeks to shift the focus from addressing problems and disparities to expanding on KH fits into this approach well, because it acknowledges and embraces the creative and positive potential of a range of people and groups working together to accelerate suc Importantly the framework supports the idea that the Treaty of Waitangi provides a context for the “enjoy and achieve ” is a joint responsibility of the Crown (represented by the Ministry of Education) Emphasise the power of collaboration Value of working closely with local iwi For education professionals, collaboration . A key concept of Ka Hikitia ential approach and within that, students who are expected to achieve and who have high (but not unrealistic) expectations of themselves are more likely to succeed. “many teachers do not appear to have and communicate high expectations for students that: “teachers have low expectations of them and they found that really belittling, they just keep doing things the same way and go round and round in circles”. 33 Further to that, Ka Hikitia communities, peers, education and vocational training sector professionals must share high In many documented cases this means challenging longstanding beliefs and stereotypes. Ka Hikitia identified these points for stakeholders to focus on: Realising potential Identifying opportunity Investing in people and local community Indigeneity and distinctiveness Collaborating and co-constructing Another key concept of the framework is Ako, a two way teaching and learning process.as outlined by R. Bishop, M. Berryman, T. Cavanagh & L. Teddy in the report (2007, p. 11) Ako is a dynamic form of learning. Ako describes a teaching and learning relationship where the educator is also learning from the student in a two- way process and where educator’s practices are informed by the latest research and are both deliberate and reflective. Ako is grounded in the principle of reciprocity and also recognises that separated (Ka Hikitia, 2008, p.20) In a reciprocal learning relationship teachers are not expected to know everything. In particular, ako suggests that each member of the classroom or learning setting brings knowledge with them from which all are able to learn Keown, Parker, Tiakiwai (2005, p.12). For those working in government, Ako is about when engaging and working with them. This is an important way to ensure policies and activities 34 Identity, language and culture count and are an integral part of the key concepts of the Ka Hikitia framework. (guar develop a greater understanding of their own identity, language and culture and the ways in which they shape their lives. Lynch & Hansen (1998, p. 66). Alton-Lee (2003), asserts r children and their learning. They need accessible, evidence-based information on how to support their children’s learning and success. According to Bishop & Glynn, 1999 “Cultural differences play ori educational underachievement and with the ori have been subjected to continuous disadvantage in an education system and curriculum that was imposed upon them” Further to that, Present-day disparities are the result of an education system that historically neglected to recognise cultural diff - ori. Disparate world views L.T. Smith.13 Distinct pedagogical practices Bishop, Berryman & Richardson, (2002), and 13 Educational achievement in Maori: The roles of cultural identity and social disadvantage: in Australian Journal of Education, Vol. 52, No. 2, 2008, 183 35 contrasting styles of cognition Durie, (1994) are some of those cultural differences and by failing to acknowledge, and cater for these assumed differences, it is believed that were being educated in culturally inappropriate learning environments. Central to this view is the argument that educational underachievement is best understood as an outcome of a systemic failure to actively recognise, transmit and reinforce cultural values and beliefs across the education spectrum Fitzsimons & Smith, (2000). The result of this failure, it is claimed, has been a loss of cultural esteem and, by direct association, identity, which has led to current disparities between and non- in education Durie, (2005), Bishop et al., (2007) Findings from The Ministry of Social Development Report for 2007 showed that the standard educational indicators of participation and attainment for are less likely to attend an early childhood education facility before entering primary school, are far less likely to leave school with upper-secondary-school qualifications, and are also less likely to possess formal or tertiary-level qualifications when compared to other New Zealanders. Macfarlane (2004), claims that the classroom is key to better inter-cultural communication and is an obvious way of improving relationships between different ethnic groups in New Zealand. The most promising venues for promoting intercultural communication messages are classrooms, schools and the education sector in general. (Durie 2014) discusses themes such as relationships tream education and are often excluded from it. In a society which is frequently described as bicultural or multicultural, it is not surprising 36 that individual underachievement is often ‘explained’ by referring to perceived deficits within the individual’s cultural background. educators, as educators who are culturally sensitive will be abler to understand, and respond to, has helped throw up ideas and strategies which can be used with all students who make up increasingly diverse classrooms. Snowden (2012), states that the establishment of KH affirms the language, culture and identity of all ori students within the school. Another positive that she noted was the opportunity that KH creates for students and non- ori to practice biculturalism allowing students to experience a way of knowing. Snowden’s findings highlighted the importance of KH as an integral part of the schools learning and teaching programme, Snowden made reference to the opportunities and experiences that ori - ori environment and that KH played a fundamental role in working towards biculturalism in mainstreams schools across Aotearoa: Petterson (2007), encapsulates KH as being many things at once; as an art form it is considered equal to other expressions of (traditional arts) like raranga (weaving), whakairo (carving) and (tattooing); as a ‘tradition’ it is regarded as a taonga tuku iho, an heirloom that is handed down through the generations; as part of tikanga (custom) it has a function in both ritual and entertainment; as part of society it has undergone changes over time in tune with changes in the society; as a part of New Zealand society it has undergone a revival in the 20th century; as a teaching method and part of the repertoire of (knowledge) it is being 37 taught to successive generations of and non- ; as a performance art it is still as vibrant and innovative today as it has ever been; and as a visual display of identity it still captivates the attention of others. From my experience, KH can only be taught within a foundation of ry of knowledge. A number of epistemological frameworks Macfarlane (2004b) has listed some of the most influential models: riki (Ministry of Education, 1993) Tilly and Tamati Reedy Te Wheke (Pere,1991) Te Whare Tapa Wha (Durie,1994) Te Korowai Whakamana (GSE, Ministry of Education, 2004) The Meihana Model (Pitama, 2007) He Mapuna te Tamaiti (Macfarlane, Glynn, Grace, Penetito & Bateman 2008) The Educultural Wheel (Macfarlane, 2004) The Hikairo Rationale (Macfarlane, 1997, 2007) Macfarlane’s (2004a) own model uses the term ‘educultural’ when referring to five concepts that are likely to have an effect on student’s learning and teacher’s teaching: Whanaungatanga -Relationships Manaakitanga -Caring Rangatiratanga -Leadership 38 -Working together - Atmosphere He states that these concepts are the bases from which teaching strategies and techniques evolve, ure is important. He stresses the importance of teachers understanding these concepts and points out that these “may vary given the nature and severity of the behaviour, complexity of the circumstances, and other factors” Macfarlane (2004). Durie (2004) di influential Hu 2004. Of the several themes explored, five were given particular emphasis: Relationships for learning Enthusiasm for learning Balanced outcomes for learning Preparing for the future In the Education Review document Ko te tamaiti take o te kaupapa 2010, it states that not all schools have met their professional responsibilities to provide a learning environment that leadership of state primary schools in New Zealand is made up of Board of Trustees (BOT) members and the principal who together, play an empowering relat McMillan (2012). McMillan explores the knowledge of school leadership in terms of leadership that works well with effectively. 39 Durie’s and Macfarlane’s themes are vital to successful learning, teaching and understanding. They have both highlighted th School classrooms. Bishop, Berryman, Cavanagh and Teddy (2007) outline a theoretical position of KM research with an their classrooms Where power is shared between self-determining individuals within non-dominating relations of independence Where culture counts Where learning is interactive Where participants are connected to one another through a common vision for what constitutes excellence in educational outcomes They term this a ‘culturally responsive pedagogy of relations’ (Bishop, Berryman, Cavanagh, Teddy, 2007, p. 2). These concepts and ideas strongly support the teaching of KH if embedded within an educational approach based on . Previous studies on kapa haka in schools KH in mainstream secondary schooling contexts is scarce, but there is growing evidence to suggest 40 ating in KH is having a direct and positive effect on their participation levels at school Rubie, (1999) Whitinui, (2008). Paenga (2008) Researched investigating the traditional philosophies and practices that KH contributes towards wellbeing and identity and . According to Paenga each has its own methodologies, methods and analytical processes. Two methodological approaches were used in her research ‘kaupapa Te Ao paradigm, and ‘Whakapapa/Whakaheke’ under the paradigm. Her methodology took a qualitative approach that involved conducting interviews. She found that KH con learning skills that could transfer into other areas of life. adopted Elmores (2002) model for demonstrating improvement by measuring increases in teacher practice and student performance over time. Eight sets of quantitative results were presented in relation to each other. Positive trends indicated by those results were supported by the results of all qualitative data analysed, particularly the teacher and student interviews. The feedback clearly of the ‘Effective Teaching Profile’. Most importantly the following were observed: 1. Manaakitanga – They care for students as culturally located human beings. 2. Mana motuhake – They care for the performance of their students. 3. Whakapiringatanga – They are able to create a secure, well-managed learning environment by incorporating routine pedagogical knowledge with pedagogical imagination. 41 4. nanga – They are able to engage in effective teaching intera ori. 5. Ako – They can use strategies that promote effective teaching interactions and relationships with their learners. 6. Kotahitanga – They promote, monitor, and reflect on outcomes that lead to improvements in Rubie (1999, pp. 4- control groups ranging between the ages of Years 3 – 6 in Auckland primary schools to measure positive change in self-esteem, confidence, development in social skills and maturity. Her tools of measurement used were: Coopersmith self-esteem inventory Norwicki-Strickland locus of control scale for children The progressive achievement test Test of scholastic abilities Interviews changes not matched by those in the other two control groups. Although the cultural group activities were not theoretically related to the academic activities assessed by the standardised tests, caregivers and teachers suggest positive developments in these children’s academic performance, a more positive attitude to school, improved organisational skills and more time spent on homework. Whitinui (2008) researched educational benefits of KH teachers. He posed the view that KH 42 learning about their own language, culture and customs, and found that the factors most effective Interest Attendance Engagement Association Success within the schools Whitinui concluded that KH could be a ‘culturally preferred pedagogy’ and improves the confidence, self- communities need to work together to include Te Reo Rangatira, culture and customs into the curriculum. Whitinui (2008, pp. 8- KH students and 27 teachers from across four mainstream Central North Island secondary schools in regards to the ng in KH. His key findings were that emerged from the students was that KH: Develops a sense of learning success by performing what they know through KH; Enhances and enriches their learning experience, considered KH as a dynamic, powerful and creative way of learning; Constructs learning responsibilities that are shared reducing individual anxiety, stress and isolation; Elicits positive emotions including joy, fun and an overall sense of happiness about attending school and increasing their desire to succeed at school; 43 Improves confidence, self-esteem/self-worth and commitment to participate in the learning environment. His key findings that emerged from the teachers’ perspectives were that KH: Improves individual confidence, self- students possess, and which may well be extended on in the classroom; and strengthen various cognitive processes including memory, problem-solving and imaging as well as their ability to think more conceptually; i students to make healthier decisions/choices and enables them to contribute more positively to life at school and within the community. Most importantly is the following of his key findings which aims to be discussed further on in this research; Improves want to succeed in their education; Whitinui states that these findings suggest that mainstream secondary schools and teachers can ticipation in these contexts. Conclusion Studies on KH in secondary schools have shown that it provides a culturally responsive learning successfully” (Whitinui, 2008). 44 One must understand and acknowledge the importance of the teachers and the role that they play Teaching Profile (2008). In a synthesis of best evidence Alton-Lee (2003, p. 5) states that “teaching needs to be responsive to diversity within ethnic groups”. Her evidence shows teaching that is responsive to student diversity can have positive impacts on low and high achievers. Bolstad 2010, reveals that her review of extensive research indicates that participation in KH can support a range of positive effects ori students) opportunities to connect with their language and culture, experiencing health promotion messages, as well as learning specific skills and ways of being that learners perceived as transferable to other aspects of their lives. This gives significance and importance to Durie’s 2014 reference in regards to ori. This means being able to ha ori world - access to language, culture, marae, resources such as land, tikanga, , kaimoana. He goes on to s ori, imposes some responsibilities upon the education system to contribute towards the realisation of that goal. epistemologies, have all shown that KH positive developments in social and academic achievement. KH opportunities to learn and experience their language and culture, opened up new experiences to a wider range of learning activities within the school curriculum, an were once isolated, a place to stand, a sense of pride and achievement. 45 These simple qualities and attributes that KH comprise are vital to the beginnings of how we as educators and learners can utilize KH ori students within the education system. 46 CHAPTER THREE: METHODOLOGY The methodology employed in this research supported the protocols required to effectively carry out the research of which will be discussed in detail shortly. The research methods were guided by philosophical positions grounded in KM theory and delivered f KM research guided the way in which I engaged in research. According to Pihama, KM theory is that asserts that the theoretical framework being employed is culturally defined and determined (2010, p. 5). Pihama further emphasises that KM theory is shaped by the knowledge and guided how the research ideas were developed, and determined the methods that were used to recruit participants and how they were treated, the way data was analysed and reported on, and the impact of our research. In order to understand this method in its entirety, I have outlined some of the most defining features of KM methodology approaches that were covered in my research. The following are principles of KM theory and are the approaches that I used within my methodology. These six principles are now expanded on. Tino Rangatiratanga (self-determination principle) Taonga tuku iho (cultural aspirations principle) Ako (the culturally preferred principle) the socio-economic mediation principle) Kaupapa (collective vision, philosophy) Whakawhanaungatanga (the building of relationships). 47 Tino Rangatiratanga - the self-determination principle Bishop (2003) argued that Tino Rangatiratanga is the most fundamental aspect of KM. In an educational context, this means that tauira (students) must be allowed to take part in the decision- making. The principle of tino rangatiratanga has been discussed in terms of mana motuhake (autonomy), sovereignty and self-determination. Tino rangatiratanga is about having meaningful control over one’s own life and cultural well-being. Tino rangatiratanga is about power and is embedded in the Treaty of Waitangi. In signing this Treaty in 1840 the sovereign chiefs of Aotearoa New Zealand sought to protect their rights with regard in part to land, taonga, and religious beliefs. The treaty reaffirmed our right to develop the processes of research which are appropriate for our people, and to do that, the only people we have to seek permission from are ou rights of self-determination and tribal self-development. Rangatiratanga incorporates rights and responsibilities to make decisions on the use, control and protection of natural resources according Within my research, Tino Rangatiratanga was utilised in the following ways: Participants were given the opportunity to volunteer or decline the invitation to be a part of the research. Participants were able to choose when we were to meet for interviews, they decided on the venue for interviews. Participants were invited to edit and give feedback on their transcripts. 48 Taonga Tuku Iho - the cultural aspirations principle (2014) Central to alues are regarded as valid and identities with their own experiences, ideas and beliefs Dunstall (1981, p.426). This principle acknowledges the strong emotional and spiritual factor in KM. Tuakana Nepe (1991) places its “ (Higher house of learning) - Matua Kore (the creator). Spiritual notions of mauri (life force), wairua (spiritual self) and tapu (sacred/restricted) differences in basic definitions related to research that are not commonly share by non- Pihama (2010, p. 10) believes that in order to understand, explain and respond to is (Mother Earth), not from the building blocks of imported theories. Collectively, these unique principles of taonga tuku iho and KM people think, understand, interact and interpret the world. (baskets of knowledge) of the forests) retrieved came in three separate kete (baskets). The symbolic content of these were: T – peace, goodness and love – prayers, incantations and ritual Te kete aronui – war, agriculture, woodwork, stonework and earthwork Buck (1977, p. 449) 49 Within my research Taonga Tuku Iho was incorporated in the following ways: Each interview commenced with karakia and mihimihi Whanaungatanga was established Whakapapa and pepeha connections were shared As the researcher, I considered my own mauri and wairua under this principle and took the Ako - the culturally preferred pedagogy principle This principle promotes teaching and learning practices that are unique to tikanga (customary practices). As mentioned in the literature review Ako describes a teaching and learning relationship where the educator is also learning from the student in a two-way process, Ako is grounded in the principle of reciprocity and also recognises that students and their w cannot be separated. cepts and their application to Ka Hikitia (Ministry of Education, p. 22) describes the concept of ako as the teaching and learning relationship where the teacher is also learning from the student and where teachers’ practices are informed by the latest research and are both deliberate and reflective. Ako incorporates two aspects: language – identity and culture matter – knowing, respecting, and valuing who students are, where they come from, and building on what they bring with them 50 productive partnerships – knowledge and expertise with each other to produce better mutual outcomes. This principle acknowledges teaching and learning practices that are inherent and unique to Bishop (2001) summarises the concept of ako by saying “this term metaphorically emphasises reciprocal learning, where the teacher doesn’t have to be the fountain of all knowledge, but rather a ‘partner’ in the conversation of learning” (p. 205). Nepe (1991) describes Te Aho Matua (Guiding principles for designed to influence the holistic development of the child. Nepe also asserts that Te Aho Matua of Te Aho Matua, speaks of some principles of teaching and learning. It states that: The environment should be a happy one Prayer should be used to focus the child The presence of supportive adults is vital Listening is an essential skill Engaging the body and the mind in learning is encouraged Different learning styles need to be accommodated Elders must be honoured 51 The benefits of aligning to these guiding principles suggest that this supports the learning and The ako principle was incorporated during the research in the following ways: Different learning styles were incorporated through a reciprocal relationship of me as the researcher and them as the participants. (Communicating with respect). This was incorporated by Responding respectfully, watching my tone, being clear with questions, considering their choice of language. them space to speak while I listened, respecting what they had to say. - the socio-economic mediation principle The (family) and the practice of whanaungatanga examples where the principle of wh example, KM developments. These initiatives reo and Kura KM and iwi. The development of these initiatives ur own cultural knowledge, Pitama states that the development of these initiatives has come about 52 so of their own destinies (p11). He further asserts that the his research in the following way: Providing a space where any part of the of the participant was able to attend in support of that participant. Identifying the importance of within this research by getting to know the participant and their relatives as part of the cultural values that this research supports. Making myself available for questioning and clarification of any part with regard to the research. Ensuring that the participant and understood that I was accountable for all research data collated and if there was a need for any corrections, they were always permitted to do so at any time of the research. Whanaungatanga – the building of relationships Russell Bishop (1996) describes whak relationships literally by means of identifying, through culturally appropriate means, your bodily linkage, your engagement, your connectedness, and therefore unspoken by implicit connectedness to othe KM research to ensure that o locate themselves with those present. The identification of these relationships then allows for in-depth information to be -Tapiata, 2003). 53 -economic disadvantage and acknowledges that despite difficulties, KM mediation practices and values are able to intervene successfully for the well- emphasis is placed on people, ciples such as generosity, reciprocity and co-operation abound. KM is a collaborative approach that respects, provides for, and supports all the participants through whakawhanaungatanga. It is whakawhanaungatanga that is the foundation of effective initial teacher education built on KM, as discussions are conducted in not only a physical, mental and emotional manner but also with an approach that ensures a culturally safe place is established to safeguard the mana (psychic energy) and wairua of the audience, visitor, and participant. The principle of whakawhanaungatanga was incorporated throughout this research in the following way: Established a relationship with participant prior to interviewing through communications such as phone and email. Respecting our space and the people in it by adequately identifying myself and the purpose of the research. Being able to converse with the participant and any supporting who were also welcome to attend the research interview. Reciprocate whakapapa and pepeha knowledge through formal introductions. Kaupapa – collective vision and philosophy Related to ‘being ’ 54 Connected to philosophy and principles Taking for granted the validity and legitimacy of Taking for granted the importance of language and culture, and Concerned with the ‘struggle for autonomy over our own cultural well-being’ (p. 185) KM acknowledges the importance of meeting people face to face (kanohi ki te kanohi). And this establishes rapport with the audience, visitors and participants. As part of this, one should look and listen first, from here a dialogue or interaction can begin, can occur, can be initiated in the appropriate cultural context. KM on which our beliefs and values are based upon. Pihama (2010, p. 6) The principle of Kaupapa was utilised in the following way: Allowing the participants an opportunity to conduct the interview in either the English or Ensured that the physical, emotional and spiritual well-being of myself and the participants were catered for throughout the interview process, and from the first point of contact to the end by being transparent in all processes of the research. Kaupap In terms of KM research, the following were considered: KM KM research is a strategic position that challenges dominant (non- constructions of research; 55 KM research determines the assumptions, values, key ideas, and priorities of research; KM control over research; KM research is will be followed during research processes (Bishop, 1996; Cram, 2001; Powick, 2003; Smith, 1999a, 1999b). KM world and organise their research differently from a westernised approach (Bishop, 1999, Smith, 1999a). All participants who partake in any process from a KM viewpoint will work together in sharing and using skills and abilities to benefit the entire learning community. Therefore, the process is culturally safe, because it acknowledges cultural perspectives. tikanga which are concepts embedded into all facets of this research. Accordingly, provision for these unique concepts were catered to in an appropriate manner guided by intrinsic ways of KM theories wed KH as a way to engage effectively and participate fully in school life and in turn utilise as a positive avenue to achieve and belong in Mainstream secondary schools (Smith, 2006; Pihama, 2011). 56 As an analytical approach KM is about thinking critically, including developing a critique of (non- self-definitions and self-valuations. KM theory is presented as an indigenous theoretical framework that challenges the oppressive cultural base (Pihama, 2010, p. centred approach, a set of four other principles may be considered in the design and construction of appropriate methodologies for r ori people. These are the principles of: Mana (well-being, control) Mauri (special character, or life principle) Mahitahi (co-operation between the researcher and the researched) understanding) (Durie, A, 1992, p. 7) Durie asserts that such principles emphasise the individual and collective well-being of all those concerned. This is achieved by: Ensuring that the individual and collective mana of a group is enhanced That an acknowledgement and responsibility for the mauri of the tribal intellectual knowledge is accepted and upheld That the opportunity for shared monitoring of the process through the principle of mahitahi is maintained Tha s accomplished (Durie, A, 1992, p.7). 57 Graham Smith (1990, p. 100) summarised contemporary expressions of KM theory in the following way: A KM b The struggle for autonomy over our own cultural well-being, and over our own lives is Cram (2001, p, 41) asserts that as an approach to research, KM provides a methodology or to acknowledge that the research we than Western-oriented research. Tuakana (Tuki) Nepe describes KM KM KM is esoteric and controlled” (Nepe, 1991, p, 15). She also goes on to say that KM and has its origins in the metaphysical. She states that KM is a body of knowledge accumulated by the experiences throug (Nepe, 1991: 4). 58 As opposed to the principles that I have employed throughout my research, it is important to note the seven guidelines as outlined by Linda Mead’s thesis (Mead, 1997) of which I always observed as a matter of belief and responsibility to the participants involved in this research. 1 A respect for people About allowing people to define their own space and to meet on their own terms. 2 He kanohi kitea About the importance of meeting with people, face to face. 3 Titiro, whakarongo, About the importance of looking and listening so that you develop understandings and find a place from which to speak. 4 Manaaki ki te tangata About collaborative approach to research, research training and reciprocity. 5 Kia About being politically astute, culturally safe and reflective about our insider/outsider status. 6 Kaua e takahia te mana o te tangata Don’t trample the mana of the people. About sounding out ideas with people, about disseminating research findings, about community feedback that keeps people informed about the research process and the findings. 7 Kaua e 59 Don’t flaunt your knowledge. Also about sharing knowledge and using our qualifications to benefit our community. Linda Smith (1996) also provided a list of questions that guides research decisions and allows researchers to reflect on our own process and whether or not we are conducting respectful research. These questions therefore are also being asked more and more by communities when - questions are as follows: What research do we want to carry out? Who is the research for? What difference will it make? Who will carry out the research? How do we want the research to be done? How will we know it is a worthwhile piece of research? Who will own the research? Who will it benefit? Smith believes that these questions can be addressed through the formation of research testing and trust-building as well as the sharing of knowledge. Research design who attended secondary school from year 9 to year 13. Engagement and participation was linked to their involvement in KH competitively or as a subject or recreational choice whilst attending secondary school or post-secondary schooling. Success was defined by setting a criteria centred 60 on the student’s ability to achieve NCEA credits in Level 1, Level 2, Level 3 and who graduated at year 13. The main themes of this study were: 1. To investigate factors within KH 2. To investigate whether aspects relating to customs and practices of KH have validity as a method to effectively enhanc 3. To analyse the strategies the participants of this study used to best achieve academic success and engagement through participating in KH. 4. Qualitative research The qualitative elements employed in this study are supported by Gillham (2000) where he lists six factors. According to Gillham there are six components of qualitative methods, these are; 1. To carry out an investigation 2. Investigate situation 3. Explore complexities 4. Find out what really happens beneath the surface 5. View case from the position of the participants involved 6. Research into the processes leading to results rather that into the significance of the results themselves. These components of qualitative methods were identified in this study through the investigation of educational success, participation and engagement for the participants and its complexities encountered in the education system that made success problematic for them. 61 In a qualitative study, “research design should be a reflexive process operating through every stage of a project” (Hammersley & Atkinson, 1995, p. 24). Maxwell & Loomis, (2002) presented a model of research design which has five components, each of which addresses a different set of issues that are essential to the coherence of a study: 1 Goals: Why is your study worth doing? What issues do you want it to clarify, and what practices and policies do you want it to influence? Why do you want to conduct this study, and why should we care about the results? 2 Conceptual framework: What do you think is going on with the issues, settings, or people you plan to study? What theories, beliefs, and prior research findings will guide or inform your research and what literature, preliminary studies, and personal experiences will you draw on for understanding the people or issues you are studying? 3 Research questions: What, specifically, do you want to learn or understand by doing this study? What do you not know about the things you are studying that you want to learn? What questions will your research attempt to answer, and how are these questions related to one another? 4 Methods: What will you actually do in conducting this study? What approaches and techniques will you use to collect and analyse your data, and how do these constitute an integrated strategy? 5 Validity: How might your results and conclusions be wrong? What are the plausible alternative interpretations and validity threats to these, and how will you deal with these? How can the data that you have, or that you could potentially collect, support or challenge your ideas about what’s going on? Why should we believe your results? Qualitative Research Consultants Association (2017) state why qualitative research works and how unique aspects of qualitative research contribute to rich, insightful results: 62 Synergy among respondents, as they build on each other’s comments and ideas. The dynamic nature of the interview or group discussion process, which engages respondents more actively than is possible in more structured survey. The opportunity to probe ("Help me understand why you feel that way") enabling the researcher to reach beyond initial responses and rationales. The opportunity to observe, record and interpret non-verbal communication (i.e., body language, voice intonation) as part of a respondent’s feedback, which is valuable during interviews or discussions, and during analysis. The opportunity to engage respondents in "play" such as projective techniques and exercises, overcoming the self-consciousness that can inhibit spontaneous reactions and comments. These concepts and unique aspects of qualitative research were integrated throughout this study and many components of these concepts were apparent and useful when questioning the aims and intentions of this research. Flexibility in regards to the design of this study was required as obstacles presented themselves at different stages throughout the research, and adopting Yin’s (1994) notion that qualitative research simply requires a broader and less restrictive concept of design sat well with me. Interviews This study utilised interviews to obtain opinion and insight from the participants as data for analysis to assist the research. This method provides the descriptive data and has the capacity to seek explanation by exploring individual viewpoints. A kanohi ki te kanohi (face to face) approach to this process was the most appropriate and preferred method to conduct this research to ensure the study was conducted upon the cultural values understood by the researcher and the 63 within the KH community such as secondary schools and regional KH groups and their collective eliciting information in a safe and culturally acceptable environment. Durie (2001) affirms that ‘kanohi ki te kanohi’ or a seen face cements one’s membership within the community in an ongoing way. This is nothing new to me, I have been brought up to know and understand the importance of speaking to another face to face, a personal moment between two people, sharing of life and experience, it is an inherited knowledge, a way of knowing which was instilled through practice by my parents and grandparents, this went hand in hand with manaaki tangata (hospitality, show respect and kindness). Semi-structured interviews were utilised during this research which was formal by nature, however whanaungatanga had been established prior in order that the participants were comfortable. For example, the start of the session involved introductions which included whakapapa and pepeha. This allowed the participants of this research to bring their own ideas and to raise any issues they had. I decided in advance what topics were to be covered and what the main questions were and these were based on the research aims. These types of interviews allowed room for flexibility to expand on idea’s and experiences, the broad questions also enabled the freedom to elaborate if required. Open ended questions provided the flexibility to discuss any issues and to better understand the participant’s perspectives. Research ethics In conducting this research, the accepted ethical issues were considered and stringently adhered to in order to protect the rights of the participants. Ethical principles that were applied in the context of this research were; Informed consent Confidentiality 64 Minimising of harm Truthfulness Social and cultural sensitivity Once the ethics committee approved this research, I made first contact via email and then by post to the identified participates who aligned to the criteria as set out in the MUHEC14 application. On response to the information letter and invitation to participate in this research, a meeting was arranged to meet kanohi ki te kanohi to further discuss the research if required and to undertake the interview in a safe secure venue agreed upon by the participant. Meeting with the participants kanohi ki te kanohi provided an opportunity to inform them of the research project, rights and obligations of both the researcher and participants. Consent was approved by the participants to participate in a 30 minute to 1hour duration interview, consent was given to audio record via dictaphone to record the interview. Participants identity was protected at the time of recording and all records of the recordings were kept in a safe secure place to ensure identity remained confidential between myself as the researcher and the individual as the participant. Preparing for the interviews On meeting with each of the participants, they were given the consent form to read, complete and sign. We also discussed the concept of ‘matatapu’ (their right to confidentiality), their right to withdraw from the research, and their right not to answer any questions that they didn’t feel comfortable with. Once the consent forms had been signed and collected, the interviews began. The time of interviews and the venue was decided upon and agreed to by the participant, to ensure 14 65 the participants were given the opportunity to have input into the design of this research. This gave the participants the control as to when and where the interviews were to take place. This was a low risk exercise, as I had already formed a relationship with the participants prior to this study, through my involvement of KH and networks through the community. This did not affect however the outcome of the research or the ability to gather information through interviews. Formalities such as karakia – ancient formulaic incantation) or inoi (Christian prayer), mihimihi (formal greeting and acknowledgement) and whakawhanaungatanga (getting to know the participant and to offer an opportunity for the participant to respond) still continued as per the tikanga (conventions) and kawa (protocols) set out within the terms of KM methodology. The participants were presented with a copy of the interview schedule15 to allow for any clarification of interview process and outline of the interview. According to Bailey (2007) Transcribing is often delegated to a junior researcher or medical secretary for example, but this can be a mistake if the transcriber is inadequately trained or briefed. Transcription involves close observation of data through repeated careful listening (and/or watching), and this is an important first step in data analysis. This familiarity with data and attention to what is actually there rather than what is expected can facilitate realizations or ideas which emerge during analysis. The transcription of 16 prior 15 16 66 returned to the participants for correction, addition or deletion of any material. The transcribed material was read and once agreed that it was an accurate and true record of the interview it was signed by the participants and then returned to the researcher, the transcript release form17 was signed at this time by each of the participants. Co-operation and collaboration between the researcher and participants was important so that the participant’s views were not misinterpreted and that they were satisfied with their commentary. Once the participants were happy with the analysed copy, it could be used for further publications. All hard copies of transcrib placed in a folder, filed in a filing cabinet with electronic copies saved to a portable hard drive storage device and a file on computer in a folder containing all relevant and important documents pertaining to this research. Data Analysis and Writing up transcripts The final verified transcripts were reviewed by the researcher identifying themes by highlighting with different colours to distinguish one statement from the other and common themes between each participant’s transcript. Notes and comments were documented in the right hand margin of the transcript to best follow up and analyse. All transcripts were presented to the participants of this study to review and make amendments where required. Limitations Limitations to this research included the gender of the respondents, as explained further on, all participants were female, this meant that there were no male opinions or feedback in regards to this research. This research initially commenced in 2012, in the final year of this thesis, I was diagnosed with cancer, this effected my ability to complete this research, treatment for this illness took its toll and I became very sick as an outcome of that. Chemo presented its own challenges 17 67 and tested me beyond comprehension, my thought processes never restored to its normal functions of which I still struggle with today. It was my intention to formally interview kaiako and nau, invitations to participate were sent out to potential parties but no responses were received, therefore no formal interviews were conducted with those particular focus groups, which in turn limited my capacity to report their views and perspectives. I am however very fortunate to move in the same circles as those potential parties and through association and personal networking, both parties were happy to have informal discussions regarding this research which I discovered still held great value and contribution in terms of their personal experiences working with tauira. Time Initially I had intended on a focus group o members, I decided on a number no larger than 15 because of time restriction and accessibility to all the intended participants. A larger number of participants would suggest a much larger work load which would then add to the limited time restriction. A smaller number of participants meant I could engage personally, culturally and respectively with each of the participants and analyse their transcripts in a manageable timeframe. I had difficulties securing all intended participants identified for this study as the response to the invitations sent was poor. This however did not discourage the pursuit in moving forward, I had six respondents who made time to meet with me and to discuss the research. All six participants are female, all of whom happened to be graduated students, therefore the views and opinions analysed within this research is from their perspective as a student. No parents were available to meet, 2 responded with an apology and the 2 tutors identified were under a heavy workload but also responded with an apology. This may or may not 68 affect the final data analysis and results as there were no males, no tutors or members who were available to participate in this research within the timeframe that I had to work in. The methods and practices that have been outlined in this chapter and used throughout this thesis includes my “relational accountability or being accountable to all my relations” as explained by Wilson (2001, p.77). The respectful treatment of others and reciprocation between researcher and participant is integral comprehension of another’s point of view” shows and acknowledges the mana (prestige and inner strength) of another and the aroha (compassion, appreciation) of the researcher (Hoskins, 2012, p. 85). The six guiding principles of KM Theory as outlined in this chapter that I utilised were worthy and appropriate methods of research in order to maintain the authenticity of incorporating the intrinsic w red approach, and the through my own life experiences, made it easy to locate the appropriate methodologies and methods for meant that oral traditions were still alive knowledge held by the researcher and the participants. 69 CHAPTER FOUR: RESEARCH FINDINGS This chapter presents the information from the participants. The participants will be introduced KM theory. These principles have been identified in all of the participants discussion. The participants of this research currently reside in the region. Five of the female participants attended a mainstream secondary school within the region and one of the participants attended a mainstream secondary school in the East Coast region of New Zealand. all six participants are female, there was no response to participate from the males who were invited to take part in this research, I acknowledge that male perspectives may differ to those of a female and therefore, this could be an area for further research or study if someone else wanted to do that. The ages of the participants at the time of study ranged from 18-25 years old, since that time, the participants are now between the ages of 21-27, all graduated a mainstream secondary school as a year 13 senior student of the school and all participants actively took part in KH from year 9-13. There is strong whakapapa affiliation amongst the majority of the participants with Te Tairawhiti (East Coast), other iwi affiliations disclosed by participants include, Te Arawa (Bay of Plenty/Rotorua), Te Ati Hau (Whanganui) (Northland) , Ngai Te Rangi (Tauranga Moana/Bay of Plenty), Fiji. Poutahi is now 23 years old with two sons KM, she has furthered her stu 70 te reo Kairangi18, 19 and Level 6 in 20 She is working part-time teacher relieving at a Total Immersion school within the and is set to begin a Post-Graduate Teaching Degree Te Aho Paerewa21 in 2017 with Massey University, she is also dedicated to KH as a performer for a senior KH group, one of the tutors for the secondary school she use to attend and also a KH tutor Pourua gained University Entrance and went straight to University in Waikato undertaking a , she continues to study through Massey University to complete her degree, she works part time within KH performer with a local senior competitive KH group in the Mana region. She is 24 years old. Poutoru is 23 years old with two sons, working part time at a total immersion school within the Honors at Massey University , she is also persuing a career in teaching and intends on completing a Post-Graduate degree in 2017, Poutoru dedicates her time to supporting the community by tutoring KH with her past secondary school and is a foundation member of her current KH . University Entrance and has been studying at Massey University since she left secondary school, she is currently 22 years old, and is in her final year of study, she is set to graduate next year with 18 Language Immersion Diploma programme provided by Te 19 Awanuiarangi 20 21 71 22 Pourima is 21 years old, the baby of her family, the youngest of nine sisters, she is a full time caregiver and has stayed engaged in KH with a local competitive senior team within the M region. Pouono orming Arts. Pouono now works in full time employment with the Ministry of Social Development. Pouono is a performer for a local senior competitive KH gro region. The participants feedback as aligned to the principles of KM Theory are now presented. Ako Ako, a principle of KM Theory, is the culturally preferred pedagogy principle that promotes participant’s feedback based on what each said about the learning and teaching experiences whilst engaged in KH at secondary school. Poutahi It was always said that everytime after practice that your school work came first, if your school work wasn't good, it wouldn't be looking good for you in KH, so they tried to level it out so that you're not just going to school just to do haka's, but to go to school and succeed. It's paid off for me and my brother. 22 primary schools, provided by Massey University. 72 o Awanuiarangi and graduated with a Toimairangi Rauangi (Te Maunga Kura Toi) I am 23 years old and pre-enrolled into a Post-Graduate Teaching Degree at Massey University in Palmerston North. I struggled heaps in science and sometimes maths because of the different languages and all the charts and symbols changed when I made that transition from total immersion to mainstream. KH has kept me out of trouble and kept me focused on school. It's like I eat it, breathe it, I love it, I am passionate about it and it's shaped me to be confident. Pourua So I went from being like the gumbiest performer I could ever be in year 9, from not making the team to you know, making the team and being at the front and I was like really happy with that so it was valuable to me. Being passionate about KH made me work and practice hard, and it got me far in terms of KH. With the items in KH, you get to learn topics especially in haka cause you have political topics in haka, and in waiata you talk about famous people or all the many other topics of the time and its easy to apply them because you have the information in your studies. KH attributed towards my position as a school prefect, it gave me a lot of confidence to stand up there and be strong and also put me out there amongst the students, it gave me lots of exposure. KH puts you in this state of being, where it doesn't even feel like you're performing, it feels like you're just telling a story, the feeling is almost unexplainable. 73 I love KH because of the way it made me feel and all of the teachings you could learn from it and the friendships, the whanaungatanga and the environment. Some of the nights at noho were intense, like being a year 9 student and staying up until 1am in the morning, you're like, why are they doing this, but you're still awake and loving it, you've got to love it or you just give attitude and you stay up longer and not get it done. Poutoru The expectations from the tutors towards us as performers was to always put your best foot forward and to be the best that you can be not matter what you are doing in life. KH helped me overcome my shyness, I am now a tutor of the group I once performed for, it’s helped me grow and now I can use those teachings and pass them on to the new one’s coming through. for heaps of other subjects that I took, and she was always encouraging and supportive of not just me but all of the students in her class, maybe it was because we were the mischief ones but I don’t know, I never felt uncomfortable around any of my teacher case for everyone, and because I was mainstream but also did bi-lingual, I was ok in both students did because they went through total immersion so yeah, I am sort of different in that respect. It was hard at first transitioning into mainstream schooling, from growing up in Kura Kaupapa but we were very fortunate to have a rumaki akomanga rumaki reo (total immersion class) this 74 English. The main expectations of our KH tutors was to keep on top of our studies, we had to make sure we completed all our assignments and assessments, our behaviour had to be spot on at school and we had to respect all our teachers and our parents, and also to maintain our commitment to KH. Without KH at school, I feel that it would've been boring and I wouldn’t have made friends with a lot of people, and wouldn’t have improved my skills in KH. Some of the things that our placement. Pourima In school I believe theres an opportunity for more than just one type of KH, like in NCEA through your subject choice, or as a performer in a non competitive capacity or a performer in a competitive capacity. The tutors expected me to go further, up and up, not go down or backwards because I was a senior and I was a leader for them all. Being in KH, it disciplines you, its hard work. Pouono One of the conditions of being in KH was that your grades had to be up to scratch and you couldn’t do anything like go on trips if you weren’t doing your work or if you misbehaved or had detention, it always went back to our form teacher and because they were also our KH tutors you had to be on your best behaviour It made me stay on track with all my top student but I passed my classes because I knew if I didn’t do my work then I would be pulled from KH and I didn’t want that, it also gave me confidence to participate in other things 75 within the school and finishing school cause one of the main things I went to school for was KH because if you stopped going to school you had to join a senior group and you’re with adults and no one your own age. Findings Comments pertinent to the principle of Ako the conditions of participating in KH was to pay equal attention to their school work, this was one strategy of a KH tutor to enforce the importance of the school curriculum rather than focusing all efforts solely on KH. The KH tutor’s role within the group was based on a reciprocity notion built on respect, aroha and whanaungatanga, this meant that the tutors would always be persistent with the students, the tutors installed that the students could achieve anything with hard work, determination and discipline. Tutors had very high expectations of their students; they constantly tested limits, fostered relationships of trust, respect and reciprocity. There was no room for negotiation, if the students decided to lower their standards or ethics of conduct on and off the floor, there would be repercussions of that. This strategy of inclusiveness, responsibility and accountability to someone worth to their effort and hard work on the floor. Poutahi, Pourua and Poutoru stated that KH gave them more confidence and helped them overcome shyness; this then boosted their potential to fully participate and engage in the wider school and communities that they reside in. For some of the participants such as Poutahi, KH kept them out of trouble and kept them focused at school as opposed to Poutoru who felt supported at school, Poutoru was fortunate to have a ho was encouraging and supported. This places importance on how effective relationship building contributes towards successful outcomes for 76 teachers and felt that s. Table 3. Confidence for each of the participants varied from one aspect to another Self School Family Peers Community Poutahi Pourua Poutoru Pourima Pouono Despite these feelings from some of the participants regarding a lack of support from some of their teachers, this table shows that all participants moved confidently in all spaces and aspects of their lives during their years of secondary schooling. This confidence contributed to the successful participation and engagement in each of the participant’s prospective schools. the lessons and skills gained while in KH to teach and foster learning within a context of Te Ao Kaupapa The collective philosophy that seeks to support KM initiatives, in particular the support and vision of those who chose to develop these students and their ability to engage successfully within their 77 schools through KH port systems such as akomanga ru in NCEA, extra-curricular events such 23 competition) and Pae tamariki24 within the