Evaluation of Me Noho Takatū Pilot Project

Evaluation of Me Noho Takatū Pilot

Project

June 2014

Penny Ehrhardt

Ehrhardt Advisors

for the Me Noho Takatū project group

EVALUATION OF ME NOHO TAKATŪ PILOT PROJECT EHRHARDT ADVISORS 2014

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Thank you to the ECE Services that participated in the Me Noho Takatū Pilot Project and

those kaiako / teachers and whānau / families who took part in the evaluation.

Thank you to the Me Noho Takatū project group for inviting me to evaluate this

remarkable project. I also acknowledge the agencies behind the project: Hastings

District Council, Ngāti Kahungunu Iwi Incorporated, Ministry of Education, Eastern

Institute of Technology Te Aho a Māui, Te Kōhanga Reo (District 8), and Te Puni Kōkiri.

Disclaimer

This report has been prepared by Penny Ehrhardt, Ehrhardt Advisors for the Me Noho Takatū project group. While

care has been taken in preparing it, no liability is accepted for any direct or indirect damage arising from its

preparation or reliance upon it.


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Contents Executive Summary .............................................................................................................................................................. 3

Introduction ........................................................................................................................................................................... 3

Method .................................................................................................................................................................................. 4

Ethics ...................................................................................................................................................................................... 5

Findings .................................................................................................................................................................................. 5

Theoretical Foundations ................................................................................................................................................... 5

Services and Participants ................................................................................................................................................. 5

Prior Earthquake and Tsunami Preparedness ................................................................................................................. 6

Use and Impact ................................................................................................................................................................. 7

Kōhanga Reo ................................................................................................................................................................. 7

Private ECE ..................................................................................................................................................................... 9

Kindergarten ................................................................................................................................................................ 10

Strengths of the Project .................................................................................................................................................. 11

Points for Further Project Development ........................................................................................................................ 13

Conclusion .......................................................................................................................................................................... 14

Appendix 1 – Resource Aims and Outcome Logic ......................................................................................................... 15

Appendix 2 – Literature Review ......................................................................................................................................... 16

Introduction ..................................................................................................................................................................... 16

The Educational Context ................................................................................................................................................ 16

Evaluation of Disaster Risk Reduction in Education ..................................................................................................... 16

Indigenous Disaster Risk Reduction ............................................................................................................................... 17

New Zealand Literature .............................................................................................................................................. 17

International Literature ................................................................................................................................................ 18

Implications for Evaluation .......................................................................................................................................... 20

Appendix 3 – Survey Results ............................................................................................................................................... 21

Appendix 4 – Examples of Services work with the Project .............................................................................................. 25

Glossary ............................................................................................................................................................................... 45

Reference List ...................................................................................................................................................................... 47


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Executive Summary The United Nations has called for emergency preparedness efforts to be engaged with communities, make use of

indigenous epistemologies, and include children’s voices (United Nations Office for Disaster Risk Reduction, 2013).

The Me Noho Takatū Pilot Project1 developed a picture book Te Hīkoi a Rūaumoko / Rūaumoko’s Walk to support

Early Childhood Education (ECE) kaiako/teachers to engage with tamariki/children and their whānau/families

about earthquakes and tsunami. Kaiako/teachers and whānau/families at the services evaluated were positive

about its impact. Although there was reasonable prior awareness of what to do in an earthquake in these

services, the project reinforced and refined knowledge. Emergency planning was discussed and simplified for

each service, and tamariki/children became aware and confident about what to do. The occurrence of two

earthquakes during the project offered an opportunity for this learning to be demonstrated and reinforced.

There was little prior awareness of tsunami, and the project represented an important learning curve for services

and their kaiako/teachers. As a result, they were embarking on significant emergency preparation activities with

their whānau/families and communities.

The level of community development arising from the project was noteworthy, and involved sharing with other

ECE services, as well as with a local school. Two services reported visits from the Emergency Management Officer

(EMO) as highlights. A visit by the EMO did not occur at the third service. The services felt that the EMO visit was a

crucial aspect to developing confidence and knowledge about their hazards and how to plan for them.

Feedback suggests that to be successful the rollout needs to ensure that relevant face-to-face support is

available.

Services were generally positive about the book. The traditional epistemological basis for the story was

appreciated, and seen as engaging and appropriate for the age group. A few families in English-medium

services wanted to ensure that tamariki also gained an introduction to scientific concepts about earthquakes.

The bilingual book worked well for both Māori and English medium services. Some would have liked the story to

be simpler, especially in the Te Reo version. Illustrations were bright, colourful and appealing to tamariki/children.

They represented New Zealand services, tamariki/children and environment well. It was felt that the depiction of

Rūaumoko requires refinement to present him as an atua, and not as a person. In addition, some found the

illustrations too ‘busy’ for tamariki/children and suggested options for simplifying.

Introduction The United Nations Fourth Session of the Global Platform for Disaster Risk Reduction highlighted the need for efforts

in disaster risk reduction to be culturally sensitive, engage with communities to achieve results and consider

children’s voices (United Nations Office for Disaster Risk Reduction, 2013, p.13). Its Side Event, “Engaging

Indigenous People in DRR” stated that “Indigenous knowledge must be valued and widely disseminated” and

recommended better use be made of indigenous perspectives and knowledge (United Nations Office for

Disaster Risk Reduction, 2013, p.50).

The Me Noho Takatū Pilot Project wrote and produced a picture book Te Hīkoi a Rūaumoko / Rūaumoko’s Walk

to support ECE kaiako/teachers to engage with tamariki/children and whānau/families about earthquakes and

tsunami, which had been identified as significant local natural hazards. The book was supported by a

professional development session, existing civil defence (CD) resources, and liaison with Me Noho Takatū

kaiwhakahaere and a local body EMO. The project represents a precursor to What’s the Plan Stan (2009) and Kia

Takatū (2008) to support the development of knowledge and skills to cope with hazards and risks.

1 The pilot phase of the project was initially called ‘Takatūria.’ This was later changed to Me Noho Takatū which better

reflected the project purpose.


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The Me Noho Takatū Project was collaboratively developed by an interagency collective that included

representatives from Hastings District Council, Ngāti Kahungunu Iwi Incorporated, Ministry of Education, Eastern

Institute of Technology Te Aho a Māui, Te Kōhanga Reo (District 8), Te Puni Kōkiri, and two kaiwhakahaere.

95% of New Zealand children participate in ECE. The Hawke’s Bay Region has 218 ECE services with enrolments

totalling 8987 (Ministry of Education, 2013). The ECE curriculum Te Whāriki has a number of learning outcomes that

align with teaching young children about hazards and emergency management (Ministry of Education, 1996),

yet the DVD Turtle Safe was identified as the only CD resource currently available to the sector.

The Me Noho Takatū Project aims to support the development of knowledge and skills of children, staff and

families to reduce hazards and be ready for an emergency event. It also aims to strengthen the networks

between Civil Defence Emergency Management (CDEM), young families, and ECE services.

Developing resources framed by mātauranga and tikanga Māori, by Māori, about Māori, for all, was intended to

support the bicultural responsibilities of ECE services, encourage bicultural practice in the CDEM sector and

strengthen the relationship between CDEM and local Māori communities. The ECE curriculum requires

opportunities be given to all learners to develop knowledge of the cultural heritage of tāngata whenua (Ministry

of Education, 1996).

The Me Noho Takatū Project was piloted with six ECE services, encompassing kōhanga reo, kindergarten and

private ECE service types, in the first quarter of 2014. As well as the large format picture book for reading to groups

and a teaching activities and resource pack, each service received the following to distribute to each whānau:

Small format picture book

Civil defence carrier bag

Civil defence leaflets

Emergency preparedness checklist.

Services were told that an EMO would be able to support them with reviewing their service’s emergency

management plan. A Facebook page was also created as a repository for future resources and for sharing of

ideas and experiences.

Method The initial overarching evaluation question was:

What impact did the resources have in terms of tamariki, whānau and staff confidence and knowledge

of how to prepare for and respond to emergencies?

The evaluation was qualitative. This was appropriate when evaluating a complex resource being piloted with a

relatively small number of ECE services as the numbers do not allow for valid statistical analysis. It is not possible to

test whether safety has actually increased. Therefore, based on the outcome logic, the evaluation sought to

establish whether preparedness had increased (Appendix 1).

The evaluation had action research components: the evaluator attended a number of the project hui to gain a

greater understanding of the project, and provide input. She had regular contact with the kaiwhakahaere, and

advised on matters affecting evaluation design and her observations of the project. As the intention is to roll-out

the project more widely, the evaluation shifted from only examining its impact, to also look at ways to improve

the resource and strengthen the project more generally.

A literature review was undertaken to inform the evaluation (Appendix 2). Information about how prepared

services and communities were prior to the project was gained from the Teacher Advisory Group and from an

internet-based survey of services at the start of the pilot (Appendix 3).


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Evaluation data was gathered via focus group interviews at three ECE services; a kōhanga reo, a kindergarten,

and a private ECE service. At each service, one focus group was run with staff and one with whānau (at two

services several participants were staff members who also had children at the service). The services also provided

documentation demonstrating aspects of their implementation of the project (Appendix 4).

Ethics The evaluation was carried out in accordance with ethical and legal standards concerning informed consent,

confidentiality, Māori research practice, and independence (unbiased assessment). Refreshments and childcare

were provided by the project.

Findings

Theoretical Foundations International evidence supports the value of community ownership, cultural sensitivity and being in touch with

local contexts and needs. It is important to empower communities, including vulnerable groups, to "take action

instead of relying on external help only’ (Dekens, 2008, p.39). The literature supports incorporating indigenous

epistemologies for a number of reasons, including increasing indigenous engagement and leadership in

emergency planning.

Indigenous forms of knowledge transmission have proved important in disaster risk reduction (Shaw, Uy &

Baumwoll, 2008). For example, following the 2010-2012 Christchurch earthquakes, Māori whānau reported that

cultural skills, including discussions with tamariki concerning Rūaumoko, contributed to their resilience (Lambert,

2013a). Traditional epistemologies also supported indigenous communities’ survival following major overseas

earthquakes and tsunamis (Meyers & Watson, 2008; Arunotai, 2008; McAdoo, Baumwoll, & Moore, 2008).

Emergency preparedness education must find

new means to inform communities about the threats of disaster in their localities …. These means must

carry relevant information and must also replicate the effectiveness of the oral story-telling tradition in

dissemination and immediate relevance to local communities.

(Meyers & Watson, 2008, p.21)

The 2004 Boxing Day earthquake and tsunami revealed that story-telling plays an integral role in community

members’ internalising ‘early warning signs and disaster preparedness plans like evacuation, escape routes, and

getting to emergency shelter’ (Arunotai, 2008, p.77). One case-study showed that an informally told story ‘about

an event in local history saved hundreds of lives’ (Meyers & Watson, 2008, p.21).

Services and Participants Five experienced ECE kaiako/teachers took part in the Teachers’ Advisory Group interview prior to the roll-out of

the project. One of these kaiako also worked at a pilot service.

Four services completed the survey on prior preparedness. At the conclusion of the pilot, the evaluator undertook

a focus group interview with kaiako/teachers, and a separate focus group interview with whānau/families at

each of three services:

A kōhanga reo licensed for 40 tamariki including 15 under two years old. It is located in a lower socio-

economic urban area, and in a tsunami zone. As at the last Education Review Office (ERO) report it had

30 tamariki, of whom all except one were Māori.


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A kindergarten licenced for 44 children aged over 2. It is located in a lower socio-economic urban area,

and in a tsunami zone. As at the last ERO review, most of its tamariki identified as New Zealand European

or Māori, with a few from other cultural backgrounds.

A private ECE service licensed for 20 children aged over 2. It is located in an urban area that is not at risk

from tsunamis. The children come from a range of cultural backgrounds, with New Zealand European

children making up the largest cultural group. It is one of a group of privately-owned services, and is

located in a cluster with other services.

A total of 24 participants took part in the whānau interviews held at the services at the end of the project.

Between them the whānau had a total of 21 children in the services in which the resource was piloted:

17 were 4 year olds, 2 were three year olds, 1 was two years old, and 1 was under-one years old

There were 10 boys, 6 girls, and 5 for whom no gender was recorded

10 identified as New Zealand European, 6 identified as Māori, 2 as Māori-European, and 1 each as

Māori-European-Samoan, and Māori-Japanese. No cultural affiliation was given for 1 child

All lived either in the suburb in which the service was located or in an adjoining suburb.

A total of ten participants took part in the staff interviews held at the services at the end of the project. These

were primarily kaiako/teachers, but included a centre manager, (who was responsible for the pilot centre and a

number of others run by the same company).

Prior Earthquake and Tsunami Preparedness Members of the Teachers’ Advisory Group felt that while services may have some knowledge of earthquake

preparedness, they had little awareness of tsunamis. This proved to be the case.

Prior to the project the services thought they had a reasonable level of earthquake preparedness. One

commented that they updated their tamariki emergency contacts each term.

The services stated that they did regular earthquake drills prior to the project. One stated that the

tamariki/children were familiar with ‘Drop! Cover! Hold!’ prior to the project. One noted that some of

their tamariki/children had whānau members in Christchurch, and that a child from their service had

relocated there. At another service, kaiako/teachers and whānau/families had family links to

Christchurch.

Several years ago, the kōhanga reo had a whānau emergency preparedness training day provided

through the Māori Women’s Welfare League. This had been highly successful. Despite how long ago this

occurred, kaiako and whānau participants were able to remember details of the training and spoke of

its impact. The focus was on inexpensive, portable items that whānau could put in a kit. Practical

suggestions included buying backpacks from garage sales, ensuring the packed clothes were updated

as tamariki grew, and having cash, firelights, food (cans, nuts, and bars), things to keep tamariki

entertained, and a pen and notebook in a snaplock bag. The kanohi-ki-te-kanohi aspect was seen as

vital to the successful sharing of this information, as the trainers physically showed whānau examples of

what might go in a kit.

Services had little prior knowledge of tsunami preparedness. One reported that they had asked their

local council about this, only to be told that their location was not at risk from tsunami. As a result of the

project they found this information to be incorrect (it was noted that tsunami zones have been updated

in the last two years which may explain the discrepancy).

Participants generally believed that their wider whānau had a reasonably good knowledge of what to

do in an earthquake. All were aware of the devastation caused by the 1931 Hawke’s Bay earthquake.


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Some noted that we live in the ‘shaky isles’, but others admitted that they had believed ‘we’re not like

Christchurch’ and it would never happen here.

One commented that when she lived in the area as a child, they had been evacuated by the army

during a flood. As a consequence she was very aware of the low-lying nature of the area.

Several participants mentioned the Fire Service was another agency that provides planning resources for

this age group.

One family participant noted that she had carried flat shoes in her car since the Christchurch

earthquake because ‘there’s no way I’d get anywhere in my heels.’ Others kept a polar fleece or

‘Swanndri and gumboots’ at work. They noted that each child had a spare bag of clothes at the service.

Use and Impact All services and whānau reported positive impacts of the project for their service’s planning, and for tamariki,

whānau and the wider community. Evidence of positive impacts was provided by all services. All planned to

continue using the resource. Most would strongly recommend it to other services.

Kōhanga Reo The kōhanga reo reported that they came back from the professional development session with ‘a new lease of

life round civil defence.’ Tsunami awareness was particularly important for services in tsunami zones: ‘We were

just living in lala land thinking that nothing’s going to happen.’ Realising the implications of the tsunami risk led

them to become very proactive.

The kōhanga reo surveyed whānau about their civil defence preparedness and willingness to engage in the

project. Some of the tamariki are picked and dropped off in a van run by the service. The van driver completed

the survey with these whānau. Other whānau answered the survey at the service. When they had completed the

survey, they were given the CD bag containing a small copy of the book, CD checklist and information leaflets.

The kōhanga reo,

Talked to our kaimahi and then we had a hui with [the EMO] … We invited other kōhanga reo because

we know it’s such an important kaupapa.

Whānau were invited to a wānanga and kaiako added civil defence components to this. They attempted to

work with the Early Childhood Education Service: Emergency Planning Guidance (Ministry of Civil Defence and

Emergency Management and Ministry of Education, 2011) but found it ‘too full-on’:

Instead we wrote down little questions that we had … and got [the EMO] to answer them: … ‘Where’s

the safe place for us inside? … We’ve got bigger people and little tables, and only two doorways’, so he

said in the corners of our buildings. … We’d been told to get on the roof of our shopping centre and he

said, ‘No you need to evacuate.’

One kaiako commented that the EMO ‘was awesome. He was massive. He opened my eyes.’ The session with

him was ‘very practical.’ He gave them an example of a plan that fitted onto a double-A4 sheet of paper, to use

as a model. This fitted their needs exactly.

Having learnt that they would have twelve minutes to evacuate in the event of a tsunami, the kaiako decided to

add a trial run into the ‘Amazing Race’ component of a wānanga with kōhanga reo from ten other locations:

The last task for it was to evacuate as if a tsunami was coming. It took 4 ½ minutes.


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In the process, they discovered that their emergency kit was too big, difficult to carry, and took up three seats in

the van. Another kōhanga reo suggested they adopt their practice of having smaller emergency bags which

could be carried on the front and back.

As a result of the whānau engagement, whānau members at the focus interview were very well informed about

what would happen in an earthquake, including what to do if a tsunami threatened: ‘Yeah, we’ve got 12

minutes to get from here to high ground, eh. I learnt that from [the kaiako].’

They knew the location of the evacuation point:

They’ve got an evacuation plan and we’ve got to have faith in it. … And if they need help we will have

planned who will go and pick up their children [from kura], while they’re looking after our kids … So we’re

not going to be crossing wires.

Kaimahi from the other locations ‘went back to their kōhanga reo and told them about what they’d been doing.’

Focus group participants observed ‘I think that’s awesome: to get it out there to the whānau, to everybody, so

everybody’s aware of what to do.’ One reflected ’Together you get things done, eh.’

The kaiako used the story ‘heaps’ with their tamariki. They changed the language, as they found the initial version

too complex:

The kids weren’t listening. I couldn’t engage them. … Some of the words were just over their head, so … I

‘read’ the pictures and we would act out what Rūaumoko was doing. … I would say:

“Ka moe a Rūaumoko” (Rūaumoko is sleeping) and so we’d lie down and go moe

“Ka tū a Rūaumoko, a, ka hīkoi” (Rūaumoko stands, and then walks)

The kaiako and tamariki composed a waiata which was done at the table before lunch:

Ka rū te whenua e hī (waiata) (The ground shakes…)

Kia tau (and stops)

At the end, they added: ‘Pāhake! Hīpoki! Pupuri!’ (Drop! Cover! Hold!)

This approach was found to be successful as it engaged the tamariki and held their interest. Although whānau

participants stated that their tamariki had not talked about the story with them, an elder sister advised that she

had heard her sibling talking about it a lot.

The kaiako were continuing to work on emergency planning for the kōhanga reo community. Whānau have

been invited to go on a hīkoi, accompanying the tamariki as they walked to a partner service inland. The idea is

to familiarise everyone with the route. Although the partner service is some distance away, the tamariki had

previous experience of walking this distance on service hīkoi, and kaiako were confident they would cope.

A meeting was being arranged with the Board of Trustees from the nearby kura kaupapa that shares a lot of

whānau with the kōhanga reo.

The kaiako also knew of three other kōhanga reo that plan to invite the EMO to work with them.


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Private ECE Service The project made a big impact. The book was read every day at mat time. It was also available to the children at

other times, and was frequently used. Children talked extensively about earthquakes at home. Parents’

comments included:

Just drop, stop, whatever they’ve got to do, hold. They know what to do.

Our daughter comes home and lets us know what they’ve been learning about.

They’ve probably been asking [teacher] questions and then they tell us what they’ve learnt.

[My son’s] just been talking about earthquakes that [the teacher’s] been talking about.

One participant stated:

My son ‘read’ the story – well tried to.

Unexpected opportunities for practicing the messages arose during the project, with two earthquakes occurring

one afternoon. The children were too busy playing to feel the earthquakes, however, a teacher felt them and

alerted everyone. The children were observed to be able to Drop! Cover! Hold! ‘They think it’s… a fun game.’ A

girl who had been picked up from ECE early that day was reported to have used her knowledge to instruct her

Oma to ‘Drop! Cover! Hold!’

Teachers made some attempts to read the book in te reo Māori. In addition, they invited a fluent Te Reo speaker

to come and read the book to the tamariki. This was very successful. They also invited the EMO to come and talk

to teachers and children. Both visitors were very engaging, and stimulated a lot of discussion: ‘They’re interested

in a new person, and a new person puts a different spin on things.’

At this service, teachers felt it important to distinguish the cosmological elements of the story of Rūaumoko from

the practical emergency preparedness elements. A teacher explained his approach:

At the end of the day, it is a story, but the message is real. We do have real earthquakes. We do have

real tsunamis. They will knock our houses over and we do have to go to higher ground. We do have to

drop, cover and hold.

Teachers at this service also taught the children basic geological concepts related to earthquakes. This was

appropriate for the families at this service, where parents were keen for their children to learn factual information.

Two parents reported that their son had been able to explain about plates moving under the ground.

Parents did not recall their children telling them about tsunamis. However, the evaluator observed two children at

a focus group evening talking earnestly about big waves coming as they worked in the sandpit.

To engage families, the teacher spoke to each parent and handed them the CD bag when they picked up their

child. Initially some were apprehensive about being given extra information due to their busy lives juggling

childcare and work demands. A few days later the teacher spoke to each one again, to see how they were

finding it, and reinforce the messages. Families were asked to think about how different members would find

each other, and how pick-ups would be coordinated if an earthquake happened while everyone was at work or

education venues. A few parents remained less engaged with the information remaining untouched at the

bottom of bags.

The teachers had kept families informed about ideas for emergency planning, but some confusion had arisen

leading to concerns for families. This service used the evaluation focus group interview as an opportunity for

families to dialogue about the service’s civil defence procedures. This was successful in engaging the families,

indicating that they had realised the importance of the topic (although some management was needed

because they arrived with different expectations than those of the evaluator).


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Families wanted the service, and others under the same management (located in neighbouring houses and

attended by their other children) to work together on a plan, which could be put to the families. They would then

like an opportunity to sit down with the EMO to discuss any questions they might have. The service and its

associated centres intended to continue emergency preparedness planning in consultation with families.

Kindergarten Kindergarten teachers reported that the project had been ‘really successful.’ A teacher made up a catchy song

to support learning: ‘I think that was the key to it.’

All teachers went to the professional development evening as a team. They stated,

We’re empowering families as well as children, and that strong relationship base, and … partnership that

we’re in it together, and get that planning out there and sharing … I thought that was fantastic.

The whole of early childhood is based on family connections. Anything that … achieves that is a good

outcome.

Children were asked to investigate where ‘safe places’ were in their homes. Families were given the CD bag

when their children had identified this information. This service also created a song to teach earthquake

preparedness. Children were encouraged to sing it with their families. Any family member who sang it on arrival at

the centre was rewarded with an Easter egg (this being the week prior to Easter). They were eligible for another

Easter egg every day that week. Both strategies were reported as being successful in engaging families and

encouraging retention of key information. Information about the project was included in the kindergarten

newsletter.

At the kindergarten, two children were reported to have ‘read’ the story to other adults in their lives. The teachers

reflected that indigenous traditional knowledge was ‘something we’ve been lacking in: with myths and legends,

so we certainly started upping what we did there, from a cultural perspective.’ Although one teacher tried

reading the book in te reo Māori a couple of times ‘you lose the fluency. It felt a little bit stilted if it’s not your

native tongue.’

When the two earthquakes occurred during the project, the children were too busy to notice them, however, a

teacher alerted everyone. The children were observed to be able to ‘Drop! Cover! Hold!’ in safe places, with only

a few exhibiting uncertainty. A family member reported: ‘my little boy was singing the song and said to

everybody, “Quick, quick, stop! Drop! And Cover!”’ The teachers noted, ‘They got heaps out of it. The learning

curve for the family was amazing.’

In addition, the area experienced an early evening two hour power-cut, which made families reflect on their

emergency preparedness. Some children were scared by the dark. Two siblings were reported to have found a

‘safe place’ on their sofa, and composed an extra verse for the emergency preparedness song to remember

‘what to do in a power-cut.’

Parents spoke of their awareness of CD planning. All said they had three days of food (though not necessarily

what their children would like to eat). One had 9 litres of stored water, others mentioned that clean water can be

obtained from the toilet cistern and from the hot water tank (as long as you turn off the water inflow). Having full

gas bottles and a gas cooker or barbeque were also mentioned. One participant had an emergency kit as part

of her work as a home-based ECE provider. Another, who had been in Christchurch during the Christmas Day

Earthquake there, expressed concern that she had not put together a CD kit due to cost, but was aware of what

she needed to survive and appeared to have those things:

I can’t afford to get prepared. I have no money to buy anything. But I have water, have food, have

blankets and First Aid kits and all this stuff.


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Another stated:

I have good intentions but then I end up dipping into it, because I need food.

As a result of the power-cut, parents reflected on the importance of having full gas bottles, candles, easy-to-heat

food etc., available.

Although the kindergarten contacted the EMO, they were unable to arrange a meeting:

We were really disappointed, because we thought that would have been something really valuable. …

We could have had maybe a night here to talk to our families … while the momentum was going. … We

were quite excited about that, because we often have heated debates about what we’re going to do,

for example, can you go on the roof?

We don’t want to lose any children. The reality is we would lose children.

Through the project, the kindergarten had discovered that their planned evacuation point was not appropriate

due to also being in the tsunami and flood zone. They also realised taking a large group of very young children to

a public and probably chaotic evacuation centre was inappropriate. As they had been unable to meet with an

EMO to get advice on their best course of action, they felt stuck and were frustrated at being unable to progress

their emergency planning. They also noted that it was important to be able to have verified reasons why they

wished to change their evacuation policies:

We thought we would have a sister kindergarten in ___. And we would go there in an emergency.

However the Kindergarten Association representative advised they would

Have to hear it from a civil defence person before she would allow that.

In addition, the Kindergarten Association had a policy of not using private cars for transport, but the teachers

realised that in the event of a tsunami this might have to be ignored.

Strengths of the Project Relevance: kaiako/teachers and whānau/families thought this was a highly important topic and were

grateful for the information.

Links to Te Whāriki and He Whāriki, particularly in relation to Wellbeing, Belonging, Mana Atua, Mana

Tangata, Mana Aotūroa and Mana Reo.

Whānau and community development approach: Each service took a different approach based on its

character. The awareness that was raised rippled out from the services to the wider community. While

this is in keeping with international evidence and recommendations, the extent of the community

development ripple-effect surpassed expectations.

Professional development evening: this was highly appreciated, both for the information and for the

opportunity it gave kaiako/teachers to meet with others from different service types, which offered

refreshingly ‘rich perspectives’.

Face-to-face access to the EMO: Both services that he attended were extremely positive about this

interaction, and felt empowered to develop simple effective emergency management plans for

themselves, as well as sharing information with associated educational services. The service which had

not worked with him was still hoping to do so as it could see the value of this.


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Māori epistemological foundations. International literature on indigenous civil defence planning supports

the value of basing material on traditional foundations. Kōhanga reo whānau said:

At least they would know about Rūaumoko causing the earthquakes, and tsunami which is

Rūaumoko and Tangaroa working together.

Teachers and families at the English-medium services were able to accept the usefulness of a story

based in Māori cosmology as an earthquake preparedness teaching tool, although some stressed that

their children should also learn the geological causes of earthquakes through ECE or at primary school.

The story: comments included,

The story itself is great – it gets their attention. They love it. Just like the fairy tales, they love it.

I liked the way that it started with the same thing and ended with the same thing.

I thought the text was beautiful. I loved reading it. It just flows. Everyone else said that, it just

flows. Really like it.

The effectiveness of a story based on Māori cosmology is in keeping with international evidence

indicating that indigenous story-telling methods are an effective means of encouraging internalisation of

emergency preparedness messages.

Te reo Māori: The introduction of a well-written book in Te Reo was welcomed.

Bilingual aspect: all agreed that it was good to have a bilingual book. The kōhanga reo appreciated

having the English language version for whānau who were not fluent in Te Reo. One kaiako also noted

that it helped her. The English medium services liked the fact that te reo Māori and English were side-by-

side encouraging them to have a go at reading some Te Reo ‘practice a wee bit – pick out some words.’

They noted that when resources came with separate Te Reo and English books, the one in Te Reo would

frequently be put on a shelf and not used.

The artwork: comments included,

The way they’ve done the waves with all the colours, it’s really nice patterning and that’s

attractive to children.

The bright colourful pictures: A beautiful looking book. … Appealing … user friendly.

All child friendly – the colours, everything.

Grabs the children’s attention straight away – they’re going somewhere.

To make it look like someone has just drawn it all in coloured pencil: it’s quite clever.

The depiction of New Zealand coastal environment, with its flora and fauna was enjoyed.

Developing associated teaching strategies such as the waiata, song, role plays, scientific inquiry, and

visitors embedded the learning for tamariki/children and supported the rippling-out of information to

whānau/families.

The resource was generally pitched appropriately for 3 -4 year olds and suitable for primary school

students.

The large format picture book: ‘It is more exciting, because it is a bigger book’.


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It was not scary. There was only one report of a child becoming anxious about earthquakes and this was

handled through a teacher offering the parent strategies to allay the child’s fears by earthquake

proofing the house (eg. stabilising heavy items) with the child present so he could see that they would be

safe.

The CD bags given to whānau/families were particularly appealing to some tamariki/children.

Points for Further Project Development It is important to ensure the strengths of the pilot project are not lost in a wider roll-out. To achieve the

goal of increased knowledge and skills in emergency planning requires EMO availability as face-to-face

support for each service to address its unique situation:

The book is a great resource, but if you just introduced it normally, teachers would look at it and

think ‘oh, that’s a nice book’ and they’d put it in their pile of big books and it might at best read

once or twice when it first comes and then it might just be put aside. … Unless it was part of a

big strategy, or civil defence week or came with a big project base … poem cards and songs

to back it up.

In a roll-out, some services may be less proactive than those participating in the pilot. It was suggested

that the roll-out should be done through relevant associations which would be able to guide their

services, as this was the way in which the sector was used to things working. Supporting resources,

including recordings of the story being read in Te Reo, and of the waiata and song would be beneficial.

Several kaiako/teachers commented on the ‘busy-ness’ of the pictures. They observed that 3 – 4 year

old tamariki/children are unable to decide what to look at when too much material is presented on one

page. This was a particular problem in the small books which were seen as ‘cluttered’ and not helped by

the glossy finish on the pages (which had been utilised for the pilot for budgetary reasons). Although it

was noted that effective literacy strategies could be used to guide tamariki/children through the story,

two services found that tamariki/children were easily distracted by tangential details to the point of

losing the thread of the story. At one service the focus was on ‘He’s naked, he’s got no clothes on’, at

another tamariki commented on fishing trips they had been on. Teachers at one service suggested that

critical elements of the pictures should ‘pop’. Some pages achieved this through the use of blues and

white which were easy on the eye. Symbolic details such as the shark and the fantail did not fulfil their

desired function of locating the story in Hawke’s Bay, and could be removed to simplify the book.

The language level and the number of kaupapa in the Te Reo text was seen as too confusing for the age

group. One suggestion was to spread the information across several books, for example: about

Rūaumoko in the womb shaking the whenua; about what the children should do; about the sea and

tsunami, involving Tangaroa. It was suggested that simplification of the Te Reo text would assist

engagement from kōhanga reo tamariki.

The depiction of Rūaumoko caused concern. Kōhanga reo participants reported that the portrayal of

Rūaumoko as a person conflicted with their conception of him as an atua. A kaiako explained that

Rūaumoko should appear: ‘not as a person: as an atua.’ She explained that ‘Hine Tītama (atua of the

dawn), Hine Ahu One (the first woman)’ could be depicted as people, as could ‘Hei Tiki [the] first

embryo, but not the atua before him.’

Because Rūaumoko was depicted underground, which is in line with the story, some tamariki thought he

was dead. Tamariki who attend tangihanga as part of their participation within the community used the


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picture as a starting point to discuss nannies who had passed away, etc., which was found to distract

from the kaupapa of the book.

Some children at the English medium services viewed Rūaumoko as a giant. Concern was expressed

that children might expect a giant’s arm to emerge from the ground in an earthquake.

Further development is needed to gain engagement around the small picture books that go home.

None of the private ECE service or kōhanga reo whānau/family participants reported reading the book

to their tamariki/children, although some had looked at it. Some whānau/families did not realise that

there was a book in the bag because it was lost in the leaflets.

The professional development workshop: some teachers expressed concern because others there

seemed to know each other and to have had greater prior contact with the Project Group. It was not

clear if they had missed something. Comments on the small groups were mixed, with participants in one

group finding it very helpful in terms of sharing teaching strategies, while participants in another group

were frustrated that their group became bogged down in issues such as service management and

liaison with umbrella bodies.

Limitations of leaflets and checklists: All whānau/family participants recalled seeing the Household

Emergency Plan in the bags. While it had provoked thinking about preparedness and been stuck on

fridges, none had actually done it. Whānau/families were confused about what to have in earthquake

kits for staying in place and for evacuating. Most whānau/families did not read the leaflets in the bags,

although a minority did. One found the Emergency Drinking Water leaflet particularly useful.

All thought it would be useful to have further resources addressing floods and volcanoes.

Conclusion The Me Noho Takatū Project proved a successful model for supporting the development of emergency

preparedness confidence, knowledge and skills of tamariki/children, whānau/families, and kaiako/teachers. The

internalisation of the ‘Drop! Cover! Hold!’ message was apparent among tamariki/children at all pilot services.

Whānau/families reported increased attention to emergency planning, and thoughtfulness around issues such as

co-ordination of meeting points. Whānau/families also expressed high levels of confidence in the ECE services to

care for their tamariki/children in the event of emergencies.

Kaiako/teachers reported a large increase in their awareness and knowledge about where the safest places

were in their services, and around tsunami risks. As a result, they engaged in the development of enhanced,

more practical and user-friendly emergency management plans, which included provision for evacuation to safe

locations suitable for young children, if necessary. The support of the EMO was critical to this process.

The positive community development results for disaster preparedness were noteworthy: all services engaged

with others in the education sector to share knowledge and/or coordinate planning. This positive ripple effect

was a highlight of the project.

The Me Noho Takatū Project was a successful model of using mātauranga and tikanga Māori to frame a bilingual

resource. The evaluation revealed suggestions for refinement of the images and Te Reo text. Nevertheless, the

approach was universally welcomed by the Māori and English medium services involved in the pilot. All

participants believed that the project and the project’s resources would be beneficial to ECE services in coastal

areas throughout New Zealand, including kōhanga reo, kindergartens, private and community based ECE

services, and home-based ECE services. They also believed that primary schools could benefit from the project

and the project’s resources.


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Appendix 1 – Resource Aims and Outcome Logic The project aims to increase knowledge of how to prepare for and respond to hazards among tamariki, whānau

and ECE/kōhanga reo kaiako. It is premised on the assumptions that:

knowledge of how to prepare for and respond to hazards will increase resilience in young families/

whānau

there are a lack of civil defence resources for ECE/kōhanga reo settings

there are no civil defence resources based on Māori philosophy or knowledge.

The outcome logic for the evaluation is illustrated in the following model:


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Appendix 2 – Literature Review

Introduction Severe disaster events in the last decade and developments in awareness of indigenous issues have led to the

beginnings of academic exploration into indigenous peoples’ roles in disaster risk reduction. As recently as 2007,

there was little implementation of Māori knowledge in hazard management in Aotearoa-New Zealand (King, Goff

& Skipper, 2007).

In the words of the Chair of the Fourth Session of the Global Platform for Disaster Risk Reduction: “Disasters happen

locally and solutions are to be found locally” (Martin Dahinden 2013, p.13).

Google keyword search for “Māori Civil Defence” brought up the Me Noho Takatū Project Funding Application as

its first results (29 November 2013), indicating that the project is at the forefront of developments in this area.

The Educational Context Te Whāriki, the New Zealand Early Childhood Education Curriculum sets out the approach to Early Childhood

Education (ECE) in New Zealand ECE centres, based on four principles:

Empowerment, Whakamana

Holistic Development, Kotahitanga

Family and Community, Whānau Tangata

Relationships – Ngā Hononga

These are woven through five strands:

Well-being – Mana Atua

Belonging – Mana Whenua

Contribution – Mana Tangata

Communication – Mana Reo

Exploration – Mana Aotūroa

(Ministry of Education, 1996).

Te Kōhanga Reo is “a Māori development initiative, aimed at maintaining and strengthening Māori language

and philosophies within a cultural framework inspired by Māori elders in 1982” (Te Kōhanga Reo National Trust,

2013). Its mission is

the protection of Te Reo, tikanga me ngā āhuatanga Māori by targeting the participation of mokopuna

and whānau into the Kōhanga Reo movement and its Vision is to totally immerse Kōhanga mokopuna in

Te Reo, Tikanga me ngā āhuatanga Māori.

(Te Kōhanga Reo National Trust, 2013)

Evaluation of Disaster Risk Reduction in Education A Google search based on key words (including preschool, disaster risk reduction, civil defence, emergency

management, resource, evaluation) netted almost no literature evaluating disaster risk reduction in ECE settings.

One of the few exceptions was a reference to Wilson and Kershaw’s study of disaster preparedness in Florida,

where hurricanes are a fact of life. Wilson and Kershaw found that:

Despite the fact that almost all of the 67 childcare centers included in the sample had experienced a

hurricane, only 40 percent had sought an agreement with another center to provide care in the event

that the facility was uninhabitable following a disaster, barely two-thirds of the respondents indicated

that their center had a written hurricane response plan, approximately 70 percent had a “hurricane kit”

for the agency, and roughly half of the respondents indicated that they felt ill-prepared to address

children’s emotional needs after a disaster.

(Peek, 2008, p.14)


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What’s the Plan Stan, New Zealand’s disaster risk reduction resource for primary schools (Ministry of Civil Defence

& Emergency Management. 2009) has been evaluated by The Ministry of Internal Affairs (Renwick, Jane. n.d.)

and by Johnson (2011). Although both reports provide models for evaluation method and topics of interest,

neither has a strong focus on the Te Reo component of the resource, or on the resource’s suitability for Māori. Nor

do they address the ECE environment.

Indigenous Disaster Risk Reduction

New Zealand Literature Sutherland (2012) summarises existing literature. She finds that despite many Māori communities’ in-depth

knowledge of local natural hazards as a result of their long history and kinship to their ūkaipōtanga, marae do not

necessarily have close relationships with CD and may have infrastructural limitations as emergency centres

(Sutherland, 2012; Durie, 2003; Hudson and Hughes, 2007; Te Puni Kōkiri, 2012). Sutherland reports:

A history of discrimination can lead to a lack of trust in majority and authority groups, further hampering

the relationship between marae and Civil Defence (Perry & Green, 1982). The presence of iwi authorities

and Māori organisations, in emergency planning and recovery, improves interaction between Civil

Defence and Māori communities (Ministry of Civil Defence and Emergency Management, 2006).

Partnership between Civil Defence and marae needs to be genuine and reciprocal, where all parties

have faith in the benefits of working together (Bradley, 1995).

(Sutherland, 2012)

A team at Te Whanake, Faculty of Environment, Society, and Design, Lincoln University has researched Māori

resilience to the Ōtautahi/Christchurch earthquakes of 2010-2012, and is currently investigating the mental health

impacts of the earthquakes on Māori (Lambert 2013a; Lambert 2013b; Lambert, Mark-Shadbolt, et al, n.d.).

Lambert found that their Māori informants believed that they were ‘better’ at surviving disasters due to ‘being

Māori’ (Lambert, 2013a). This concurs with Sutherland’s finding that the literature shows:

Strong family ties, and connection to marae provide the Māori community with a buffer against the stress

of living through a disaster (Gregory, Loveridge & Gough, 1997; Hudson & Hughes, 2007). If whānau are

evacuated and relocated at marae, they report that they feel less stressed, just by virtue of being at the

marae (Hudson & Hughes, 2007). Being at a marae holistically improves the outcomes for whānau, as

support is offered by family, and physical and emotional needs are met, in a place where there is a

spiritual connection present.

(Sutherland, 2012)

In Christchurch, informants attributed Māori resilience firstly, to cultural skills, secondly to social skills, and thirdly to

having experience of living in poverty (Lambert is, however, wary of attributing resiliency to poverty) (Lambert,

2013a, p.14). Perceived cultural strengths included attitudes to death, being able to source kai from the

environment (although food was not actually in short supply immediately following the earthquakes),

manaakitanga and whānaungatanga.

Significantly for this project, Lambert finds ‘Further cultural components were communicated to tamariki through

mythology and storytelling, especially with kōrero on Rūaumoko.’ (Lambert, 2013a, p.15)

Lambert finds that there was a decline in self-reported wellbeing by participants in the time following the

earthquakes, indicating a lack of resilience. For this reason, he argues that it is more accurate to speak of

‘endurance’ (Lambert, 2013a, p.18). Poverty was seen as making survival and recovery from the earthquake

harder for Māori, who were affected not only by the loss of housing and infrastructure, but also by a loss of

employment. The hospitality, service and light manufacturing sectors, in which a lot of Māori women are

employed were particularly hit by the earthquakes (Lambert, 2013a, p.5). Māori emigrated away from


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Christchurch in higher numbers than non-Māori after the earthquakes, and this pattern was more prevalent for

young whānau and sole-parents (Lambert, 2013a, p.6).

Māori saw their children as central to their responses to the earthquakes. Māori parents were more likely than

non-Māori to send their children away from Christchurch to keep them safe (Lambert, 2013a, p.6). Lambert notes

that most Māori in Christchurch whakapapa to the North Island (Lambert, 2013a, p.10). This contrasts to the

Hawke’s Bay where the majority of the Māori population do whakapapa to the region.

International Literature The last decade has also seen the beginnings of recognition of indigenous approaches to civil defence

internationally (Baumwoll 2008). International conferences on emergency management are starting to include

indigenous issues in programmes (Lambert, 2013b).

At a United Nations level, the Fourth Session of the Global Platform for Disaster Risk Reduction highlighted the

need for efforts in disaster risk reduction to be culturally sensitive, engage with communities to achieve results and

consider children’s voices (United Nations Office for Disaster Risk Reduction, 2013, p.13). It had a Side Event,

“Engaging Indigenous People in DRR” which stated that “Indigenous knowledge must be valued and widely

disseminated” and “pointed to the fact that indigenous communities have a deep understanding of and respect

for the environment” (United Nations Office for Disaster Risk Reduction, 2013, p.50). The Side Event recommended

better use be made of indigenous perspectives and knowledge.

Indigenous Knowledge for Disaster Reduction: Good Practices and Lessons Learnt from Experiences in the Asia-

Pacific Region brings together case studies communities in the Asia-Pacific region (Shaw, Uy, & Baumwoll, 2008).

In his preface, Shaw writes:

Four primary arguments have been made for the value of indigenous knowledge. First, various specific

indigenous practices and strategies embedded in the knowledge, which prove valuable against natural

disasters, can be transferred and adapted to other communities in similar situations. Second, an

incorporation of indigenous knowledge in existing practices and policies encourages the participation of

the affected community and empowers its members to take the leading role in all disaster risk reduction

activities. Third, the information contained in indigenous knowledge can help improve project

implementation by providing valuable information about the local context. Finally, the non-formal

means by which indigenous knowledge is disseminated provides a successful model for other education

on disaster risk reduction.

(Shaw, Uy, & Baumwoll, 2008, iiv)

The case studies illustrate many examples of indigenous communities relying on traditional knowledge for disaster

risk reduction, and this being a positive factor when hazards occur (eg. Meyers & Watson, 2008; Dekens, 2008;

Cerdena, 2008; McAdoo, Baumwoll, & Moore, 2008).

Survival stories following the 2004 ‘Boxing Day’ earthquake and tsunami drew increased attention to indigenous

disaster risk reduction. For example, on Simeulue (off the coast of Sumatra, Indonesia):

Only seven casualties out of a total population of over 78,000, nearly 95% of whom live in coastal areas.

When the earthquake occurred on 26 December 2004, the inhabitants of Simeulue knew that they had

to evacuate to higher ground, as there was the possibility of a tsunami. This reaction to the earthquake

minimized the potential devastating impact of the tsunami. … According to local people, this

knowledge can be traced back to an “ancestral experience” in 1907, when an earthquake generated

a tsunami and killed a large number of the island’s dwellers. Stories from the disastrous 1907 event were

translated into stories, testimonial monuments and reminisce, which were then transferred to younger

generations in an unstructured and ad-hoc pattern.



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Similarly, the indigenous Moken people (Thailand) heeded traditional warnings about ‘seven roller waves’ that

visit every two generations:

On the morning of Sunday December 26, 2004, the Moken of the Surin Islands observed a sudden

change in the sea level. This occurred without any change of weather and it was considered a very

unusual phenomenon. For several Moken elderly, it signaled the coming of “seven rollers”, a legend that

has passed down for generations. The whole community ran up to the hill behind the village very quickly,

and all survived the tsunami disaster, though the entire village was swept away along with a few boats.

At the same time, over 20 Moken had been working at the National Park. Those who took tourists out for

snorkeling noticed a change in the current and decided to steer the boats away from the shore. Due to

their sharp instinct and outstanding boat maneuvering skill, they saved the lives of many tourists. Again, it

was the Moken who took the National Park staff and tourists up their foraging trails to seek a safe place

to spend the night while waiting for a bigger boat to take them all to shore.

While openly talking about laboon [the seven waves] was forbidden out of fear that it would bring the

deadly wave upon them, everyone knew that when the water along the shore suddenly went dry, they

had to run to higher ground to save their lives. This knowledge represents the most effective natural

disaster warning system, without any help from modern technology. The tsunami warning sign is imprinted

in their cognitive system, so they are all able to survive even though most have not even seen a tsunami

before.

(Aruntai, 2008, p.75)

Similarly, McAdoo, Baumwoll and Moore (2008) report that indigenous coastal communities in the Solomon Islands

survived the 2 April 2007 tsunami at a greater rate than immigrant communities because they recognised the

signs of the impending disaster and reacted immediately.

Meyers and Watson identify key characteristics of traditional storytelling on Simeulue: stories are concerned with

local information, and are told in homes thereby information transmitting from one family member to another

(2008, p.21).

Thapa, Luintel, Gauchan and Amatya (2008) reach similar conclusions in relation to disaster mitigation in Nepal:

The indigenous knowledge and practices held by these communities are neither taught in the classroom

nor recorded. For the most part, such knowledge continues to exist for two reasons: First, the knowledge

has a functional utility in the communities concerned; second, such knowledge has a strong and

dynamic nature of inter-generation transmission through practice and oral tradition.

(Thapa, Luintel, Gauchan and Amatya, 2008, p.32)

Dekens (2008) identifies lessons learnt from case studies of local knowledge of flood preparedness from Nepal

and Pakistan as having the following advantages compared to most external, top-down strategies:

• Low cost strategies using local resources and know-how

• Well-accepted, trusted and understood (internalized)

• Community ownership

• Culturally sensitive

• Continuous monitoring

• Time tested reliability

• In tune with local contexts and needs

• Empower the community, including the most vulnerable and disadvantage groups, to take action

instead of relying on external help only

• Holistic (takes into account other stresses or priorities which affect the vulnerability of social groups,

households or individuals)

(Dekens, 2008, p.39)


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In light of the pervasiveness of modern communication channels and other disruptions to traditional ways of life,

several authors note that thought needs to be given to how best to incorporate lessons from traditional methods

of transmitting information in modern disaster risk reduction strategies:

New means to inform communities about the threats of disaster in their localities must be found. These

means must carry relevant information and must also replicate the effectiveness of the oral story-telling

tradition in dissemination and immediate relevance to local communities. In Simeulue, a bedtime story

about an event in local history saved hundreds of lives.


Arunotai explicitly calls for educational curricula to incorporate indigenous ‘tacit’ learning of ‘keen observation’,

the ‘precautionary principle’, and cherishing of intimate knowledge of the natural environment: “Formal

education places an emphasis on “explicit” knowledge, but such “tacit” knowledge and skills have proved to be

crucial to the Moken’s physical and cultural survival” (Arunotai, 2008, p.77). The Moken case study also illustrates

the need:

To “internalize” early warning signs and disaster preparedness plans like evacuation, escape routes, and

getting to emergency shelter. For the Moken, the coming of laboon is actually imprinted in their

cognitive system although it was previously half-myth and half-reality. Not only were they able to

recognize warning signs, they were also familiar with the forest trails which they used as their escape

routes and staying/surviving in the wild was not a problem for them either. For other communities, apart

from having educational materials on natural disaster for communities and schools, there needs to be

regular practices and drills for different kinds of possible disaster or occurrence in the area.

(Arunotai, 2008, p.77)

It is also important to bear in mind that indigenous communities may face social discrimination, poverty and a

lack of emergency management support in times of disaster: “Conversely, the stronger the community is

economically, socially and culturally, the better they will fare in an emergency” (Sutherland, 2012 citing Baumwoll,

2008; Durie, 2003).

Implications for Evaluation Indigenous disaster risk reduction literature is an emerging field of academic research. The literature indicates a

sound theoretical basis for the Me Noho Takatū Project, but no evaluations of similar projects were found.

Ideas that can be drawn from the literature include the need to consider the means by which information is

transmitted. There may be limits to how fully messages can be ‘internalised’ in a four week pilot. It will, however,

pay to be mindful of this aim.

The literature suggests that indigenous knowledge should be valued, respected and acknowledged, but not

romanticised as a means of conveying disaster risk reduction information. Local context is likely to be key to the

relevance of such knowledge.


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Appendix 3 – Survey Results


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Appendix 4 – Examples of Services’ Work with the Project If you wish to use any of this material, please contact the Me Noho Takatū Project.


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Glossary Adapted from Te Aka Maori Online Dictionary (Moorfield, 2003-2014)

atua ancestors with continuing influence, deity

He Whāriki National Kōhanga Reo Curriculum

hīkoi 1. (verb) to step, stride, march, walk.

2. (noun) step, march.

kai 1. (verb) to eat, consume, feed (oneself).

2. (noun) food, meal.

kaiako 1. (noun) teacher, instructor.

kaimahi 1. (noun) worker, employee, clerk, staff.

kaiwhakahaere 1. (noun) administrator, boss, director, organiser.

kanohi-ki-te-kanohi face-to-face

kaupapa 1. (noun) topic, policy, matter for discussion, plan,

subject, theme.

kōrero 1. (verb) to tell, say, speak, read, talk, address.

2. (noun) speech, narrative, story, account,

discussion, conversation.

kura 1. (noun) school, education, learning gathering.

kura kaupapa 1. (noun) primary school operating under Māori

custom and using Māori as the medium of

instruction.

manaakitanga 1. (noun) hospitality, kindness.

marae 1. (noun) courtyard - the open area in front of the

wharenui, where formal greetings and discussions

take place. Often also used to include the complex

of buildings around the marae.

mātauranga 1. (noun) education, knowledge, wisdom,

understanding, skill.

Me Noho Takatū Be Prepared. Conveys the idea that resources,

strategies etc. are in place, ready to be applied

when the need arises

mokopuna 1. (stative) be a grandchild.

2. (noun) grandchild - child or grandchild of a son,

daughter, nephew, niece, etc.

3. (noun) descendant.

moe 1. (verb) to sleep, close (the eyes), dream.

2. (verb) to be asleep.

Nanny/ies 1. (noun) grandmothers, elderly women

Oma 1. (noun) Grandmother (Dutch / German)

pukapuka 1. (noun) book, paper, letter, document, treaty,

newspaper.

Rūaumoko

1. (personal name) atua of earthquakes and the

youngest child of Rangi-nui and Papa-tū-ā-nuku.

Also known as Rūaimoko.

takatū 1. (verb) to prepare, get ready (used only of people

getting ready), make ready.

2. (modifier) prepared, ready (of people).

3. (noun) preparations.

Tangaroa 1. (personal name) atua of the sea and fish, he was

one of the offspring of Rangi-nui and Papa-tū-ā-

nuku and fled to the sea when his parents were

separated. Sometimes known as Tangaroa-

whaiariki.

tangata whenua 1. (noun) local people, hosts, indigenous people of

the land - people born of the whenua, i.e. of the

placenta and of the land where the people's

ancestors have lived and where their placenta are

buried.


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tamariki 1. (verb) to be young.

2. (noun) children - normally used only in the plural.

Tangihanga 1. (noun) weeping, crying, funeral, rites for the

dead.

Te Reo, te reo Māori Māori language

Te Whāriki

Te Whāriki: He Whāriki Mātauranga mō ngā

Mokopuna o Aotearoa is the New Zealand Early

Childhood Curriculum. Its strands are:

Mana Atua – Wellbeing

Mana Whenua – Belonging

Mana Tangata – Contribution

Mana Aotūroa – Exploration

Mana Reo – Communication

tikanga 1. (noun) correct procedure, custom, habit, lore,

method, manner, rule, way, code, meaning, plan,

practice, convention.

2. (noun) correct, right.

3. (noun) reason, purpose, motive.

4. (noun) meaning.

ūkaipōtanga Belonging, origins, real home, mother, source of

sustenance.

waiata 1. (verb) to sing.

2. (noun) song, chant, psalm.

wānanga 1. (verb)to meet and discuss.

after discussion in the meeting house.

2. (noun) seminar, conference, forum, educational

seminar.

whakapapa 1. (verb) to recite in proper order (e.g. genealogies,

legends, months), recite genealogies.

2. (noun) genealogy, genealogical table, lineage,

descent - reciting whakapapa was, and is, an

important skill and reflected the importance of

genealogies in Māori society in terms of leadership,

land and fishing rights, kinship and status. It is

central to all Māori institutions.

whānau 1. (verb) (-a) to be born, give birth.

2. (noun) extended family, family group, a familiar

term of address to a number of people - the

primary economic unit of traditional Māori society.

In the modern context the term is sometimes used

to include friends who may not have any kinship ties

to other members.

whānaungatanga 1. (noun) relationship, kinship, sense of family

connection - a relationship through shared

experiences and working together which provides

people with a sense of belonging. It develops as a

result of kinship rights and obligations, which also

serve to strengthen each member of the kin group.

It also extends to others to whom one develops a

close familial, friendship or reciprocal relationship.

whenua

1. (noun) country, land, nation, state.

2. (noun) ground.

3. (noun) placenta, afterbirth.


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