USAR UNA IMAGEN FALSA PARA DESTRUIR AL DECIR "POR DECIR QUE TIENES QUE CONVERTIRTE DE TUS PECADOS SIGNIFICA QUE YA NO PECAS"

As explained earlier, hui are a traditional Māori way of deliberating over and solving key issues. Huis are appropriate when wanting to gain insight and perspective on a specific topic, particularly one significant to Māori people (Kara et al., 2011; Lacey et al., 2011; O’Sullivan & Mills, 2009). Hui normally follow Māori traditions, in which ‘Māori is the ceremonial language, Māori people dominate, Māori food is eaten and Māori rituals are practiced’ (Salmond, 2004, pp. 1–2). In hui, it is acceptable for dialogue to occur so that attendees can challenge ideas or offer support and encouragement. The hui process can be modified while maintaining traditional principles.

Lacey et al. (2011) developed a framework for enhancing doctor-patient relationships using hui, including mihi (introductory speeches), whakawhanaungatanga, kaupapa and poroporoaki. In a contemporary context, O’Sullivan and Mills (2009) claim that the key purposes for hui are ‘to collect, generate and disperse information and in so doing generate enlightenment’ (p. 18). Kara et al. (2011) used hui to gather data to inform a Māori health framework. Hui was valued as a method as it allowed for discussion and sharingof ideas as well as the development of common understandings. Linda Tuhiwai- Smith (2012) discusses the usefulness of hui for disseminating research rather than collecting information, the current research—like Kara et al. (2011)—used hui as the main data collection point. In so doing, hui allow participants to achieve Māori educationalist Graham Smith’s kaupapa Māori research benchmark of allowing participants to both be and act Māori during data collection (Smith, 1992).

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A National Hui of Te Kauhua phase four iwi and schools were selected to gather data that would help answer the research question: in what ways are iwi and schools working together in communities of practice to support Māori student success? All previously held Te Kauhua hui were part of the annual work programme, intended to support Te Kauhua participants with their contractual obligations and support the formation of a professional learning community. The National Hui held in 2011, however, was deliberately proposed to create an opportunity to inform this pedagogically-oriented, instrumental case study. A request for funding was made to the Ministry of Education, secured in March 2011. The funding paid for all hui participants’ travel to Wellington, their accommodation, food, associated expenses, facilitation, video-taping and transcription of presentation text.

The programme for the National Hui in 2011 was designed to achieve four specific objectives:

1. To support kaupapa Māori principles: kanohi ki te kanohi is an important principle for information sharing (Kana & Tamatea, 2006). The hui would allow this to occur, while allowing cross-pollination of ideas and insight into the dynamics of iwi leading professional learning for schools, how schools engage with whānau, what success indicators have been decided by iwi and schools for their projects and how they intended to monitor the effectiveness of their Te Kauhua activities. 2. To support Te Kauhua Schools and iwi to successfully meet agreement and

contract deliverables, by helping them prepare a framework for their own Te Kauhua phase three extension case studies, due at the end of 2011.

3. To provide the Ministry of Education with information to support Ministry policy and investment for Māori enjoying education success as Māori. It was intended that this would help inform how the Ministry would work with iwi and whānau to improve Māori student outcomes. Hui proceedings were also used to provide formative data for the implementation and evaluation of Te Kauhua phase four. 4. To provide an opportunity for data collection through presentations by

participants, to deliberately inform this research.

It was believed that the hui participants would offer insight into communities of practice that included iwi and schools, including identification of effective models of practice, challenges and ways to mitigate these. Presenters were selected based on their current

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involvement or previous leadership in Te Kauhua. Invitations were sent to all Te Kauhua schools, iwi and Ministry of Education officials involved with the Te Kauhua programme. Three guest presenters with former experience in Te Kauhua or in iwi collaboration with schools were also invited to participate.

4.8.1 Use of Presentations

The presentation format allowed for in-depth consideration of the research topic by assigned presenters, ensuring that the presentation content provided an informed iwi, school or official perspective. Provision of a specific brief and time limit was intended to sharpen the focus of the presentations, and presenting to an audience of their peers would allow for both fair and robust critique. School and iwi participants were asked to prepare a 25-minute presentation that would help answer at least one of the following questions:

1. What constitutes culturally responsive school practices, and how can they be developed and sustained in collaboration with whānau, hapū and iwi within English-medium schools?

2. What do school-based curriculum and teaching and learning programmes that recognise the centrality of identity, language and culture to Māori learner success look like, and how can they be collaboratively developed and implemented with whānau, hapū and iwi?

3. How do schools collaborate with whānau, hapū and iwi to jointly monitor the effectiveness of culturally responsive practices on improving outcomes for Māori learners?

The iwi representatives had only recently joined Te Kauhua, so were invited to consider the schools’ presentation brief and ‘include information about [their] previous education work, i.e. about cultural standards or education strategy and how these have created a foundation for [their] Te Kauhua work in 2011 and 2012’ (Ministry of Education, 2011f, p. 4). The interactive format was considered beneficial as it allowed participants to both reflect on their own practice and learn about what others engaged in Te Kauhua were doing.

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4.8.2 Those Who Did Not Present

NT2, the education manager for Te Rūnanga o Ngāi Tahu did not deliver a prepared presentation, as she had not yet commenced Te Kauhua work. She did, however, participate in discussion sessions, enriching the hui and providing additional iwi-centric insight. NKII representatives were unable to attend due to WAI claim hearings held during the same week. Principals and Te Kauhua facilitators from the Christchurch cluster of schools (Hillmorton, Lincoln and Hornby High Schools) were unable to attend due to a 6.3 magnitude earthquake that struck a few days prior to the hui, affecting water, sewerage and electricity and closing the schools to students. The proposed absence of senior staff, in order to attend the hui, was considered too great a safety risk.

4.8.3 Use of Whakawhitiwhiti Kōrero

To encourage whakwhitiwhiti kōrero, questions were welcomed during presentations, and a question and answer session followed. This allowed participants to ask questions or delve deeper into topics identified as important rather than limiting questions to those of the researcher. Whakawhitiwhiti kōrero also allowed the perspectives of non-presenting attendees to be captured, as they engaged in asking questions and responding. Data gathered from whakawhitiwhiti kōrero is embedded in the presentation content, and attributed to the participants involved.

4.8.4 Use of Poroporoaki

At the conclusion of a hui, there is usually an opportunity for attendees to deliver farewell speeches, expressing their main thoughts about the gathering. This may include thanks, endorsement, disapproval or concern, expressed kanohi ki te kanohi. Poroporoaki begin with the manuhiri commonly moving a person at a time around the room. At the conclusion, the tangata whenua offer their own farewells, and then all may participate in a waiata and karakia. In accordance with the poroporoaki tradition, a summary discussion with all Te Kauhua participants was held at the end of days one and two of the hui. Poroporoaki were video-taped and transcribed, providing further data. The data collected during poroporoaki was collected after participants had spent time together, hearing

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different experiences and opinions. This created a summative, succinct record of what participants felt was most relevant, given all that had been said and heard. Poroporoaki were held at the conclusion of day one, and also at the end of the hui on day two.