1. TE AO WHANAU(FAMILYWORLDVIEW)
Vision: To adopt Matauranga Maori perspectives using values, beliefs and aspirations of
Maori.
Mission: To equip and transform Whanau to engage in self- reflection of K/new knowledge
evolving from Matauranga Maori which defines understanding of everything visible and
invisible existing in the universe and is equal with wisdom.

2. 1
TE AO TAKEPU O
TE WHANAU
PRINCIPLES OF EVERYDAY
LEARNING:
This concept is based on Matauranga Maori which defines its knowledge
through comprehension that provides a platform for all people to talk
about strengthening the values of ako (teaching and learning) raising the
status for the future of our people as a whole.
We must ensure our aim is to build more tribal knowledge into ako-
teaching and learning programs so that the connection between whanau
is to focus on unlocking their diverse potential.
So the idea is to create a program that is unique to itself created by Maori
for Maori and this will provide for the needs of whanau tapa wha. Other
programmes can be implemented into where Te Ao Maori and Te Ao
Marama is the focal point to the success of the programme.
Matauranga Maori defines knowledge through comprehension, or
understanding of everything visible and invisible existing in the universe;
and is often used equal with wisdom. In the current world, the definitions
is usually extended to include present –day, historic, local and traditional
knowledge; systems of knowledge transfer and storage; and the goals,
aspirations and issues from an indigenous perspective.
Whanau are able to identify with the concepts because they are realistic
experiences and characteristics that exist within their present culture
(whether Maori or non-Maori) and their place of belonging can be
identified in a place that is not theirs – which is living in the city.
Within the programme are pathways for whanau to journey upon and
they consist of Te Ao Maori, (Maori world view) Te Ao Po, (the world of
the unknown/darkness) Te Ao Marama, (the world of enlightenment and
understanding) Takepu (principles) Ako (teaching and learning) Tikanga,
kawa, whakawhananga, tapu and all things Maori.
This framework can be used for all cultures not just Maori, non-
indigenous whanau can relate to these concepts of Maori to their values,
Te Mahi Ngatahi
(Collaboration)
Te Mahi Auaha
(Innovation)
Te Kotuitui
(Cohesian)
Te Whakatairanga
(Celebration)

3. 2
beliefs and aspirations and by this whanau are able to identify and engage with themselves and other
confidently.
We recognise the full range of strategies that connect whanau from traditional whakapapa, marae,
tikanga, me tupuna rangatira that is delivered through iwi/hapu/whanau mechanism. These work
alongside and relate to modern necessary connector tools which include social net-works and Facebook
and learning institutions Te Waananga are successful examples of connecting whanau to Te Ao Maori
and the wider society.
The Objective is to incorporate and define the purpose for progressing forward with goals as the end
result for all service users within the community.
TE HIKOI - THE JOURNEY BEGINS
KAUPAPA
To create an innovated solution is to consultwith Whanau within our communityto develop an indigenous
framework for whanau to have a voice that can be heard in a forum where their opinions matter. The
Whanau themselves will have an opportunity to self- determine whether they have the potential to focus
on positive aspirations which can be realistic and meaningful. Together it will show what they are creating
by making a change for their tamariki in education, innovation, collaboration and success.
Within our community we will identify our own local challenges to raise the achievement of tamariki and
rangatahi to take an innovative approach to promote the values of their identity, Te reo, and culture. How
do we accommodate those needs? By formally introducing a Marae base style concept.
As kaitiaki, everyone involved will work hard and try new ideas to ensure whanau have the skills and
opportunities they need in order to contribute positively to the kaupapa.

4. 3
WHAKAPAPA:
To incorporate these teaching into a pathway that will enhance the learner to become familiar with
historical knowledge that ventures ancestral timelines which produce resources known to them through
cultural identity, present personal experiences, or korero about their family legacy.
Our local Marae are really important places for us as Maori because that’s where many of our stories are
told, but the digital platform gives us a chance to share with our people who live far away.
The change will reflect ideas of the past linking to places and represents its intentions to build local Marae
and whanau history and traditions into ako (teaching and learning).
It is important for the future of our rangatahi/ tamariki to understand the kind of knowledge that is valuable
because it reinforces who they are and the environment they live in. It also aims to build more tribal
knowledge into every day learning, it’s all about looking to the past to move forward into the future.
What we want to encounter is seeing more whanau contribute in holistic ways of gathering and sharing
ideas about traditional food gathering to performing arts and throughout, there’s a strong emphasis on
building whanau relationships with local Iwi, hapu and Marae.
As we progress forward with connections or affiliations to tribal iwi, it would be embedded as a result of
strengthening the quality of information gathered for our Whanau to rise to the challenge and be counted.

5. 4
WHAT DERIVES A COLLABORATIVE APPROACH TO SUPPORT
COLLECTIVE IMPACTS FOR WHANAU?
From a Maori perspective, we have the resources to deliver innovated techniques using traditional artistic
views stemming down from our Tipuna/Tupuna to Tangata and our Mokopuna. Whanau are embedded
with knowledge that is k/new at all whilst there is a strong focus from those that culturally maintain their
mana and others that are not in a position, have limited understanding.
Therefore Whanau have the ability to streamline a multitude of collective ideas envisioning realistic goals
and attributes. Throughout this process using a method of empowerment whanau begin to gain insights
of where to from here in the next 3- 6 months.
We progress forward by acknowledging and accepting the challengers Whanau face in today’s society,
we use simple terms for whanau to understand their contribution is more important, that they have a voice
and have their say to be in control of what’s best for them.
As kaitiaki, the willingness to draw on expertise from whanau who are keen to make positive changes
will capture their needs in a holistic view to endure their successes are together.
The uniqueness about building relationships with whanau is to demonstrate an interest of empowering
those that have the determination of interacting and getting involved with moving forward to a new
adventure of living life to its full potential.
Reconnecting Whanau back to society brings forth new ideas and changes. For Whanau it allows them
to explore solutions of their own choice, this could be an avenue of selected advances they may see as
positive attributes to prosperous living.
Implementation is the starting point for whanau to map out what they see as realistic goals and good
outcomes. These can be done if the whanau are in the right frame of mind and their thinking and attitude
changes so they envision a pathway of success.
As kaitiaki we proceed to work with Whanau to ensure all practicable steps are understood for their
benefit. Therefore we will continue to monitor their capability to independently have self- control.
There are step actions also known as progress steps. To include the barriers that some Whanau have
experienced or have not been able to be free from ongoing issues will be best supported by kaitiaki
whose intentions are to assistin breaking down unwanted barriers that seem to be overbearing by turning
them into stepping stones.
These barriers are not limited to, but can be transition into a level of positive results. Whanau are at the
helm of the waaka steering into a direction of leadership an accountability to become drivers for change.

6. 5
DEFINE THE SOLUTIONS THAT WILL MEET THE NEEDS OF COLLECTIVE IMPACTS FOR
WHANAU WELL-BEING:
The knowledge coupled with the availability of newfound or strengthen ties within family net-works can
be only seen as a positive move towards helping them to make positive contribution within the whanau
environment and their local iwi, community which will lead to more positive interactions within society.
This will capture and entice generational aspects in providing a legacy of whakapapa, ancestral
information along with digital technology that will imprint future prospects for Whanau.
Adopt a philosophy of whanau in the driver’s seat working towards client driven outcomes and
expectations. How is this done, by collecting and correlating information gathered from feed-back, setting
the platform will increase our capability to provide and monitor against trends and analysis from a
community perspective. The use of information will determine whanau participation and the service
received will enhance progression forward by successful navigational approach.
We will pave the way to educate our whanau to be able to demonstrate their ability to be the best at what
they do. The uniqueness of shared learning is setting the bench mark to discover the potential that
whanau endure through this process, and by creating fresh innovative solutions which will work in favor
of their goals and aspirations.
Once Whanau increase their capacity of k/new knowledge they will able to use their initiative to start
focusing on healthy lifestyles, self- managing, whanau participation fully in society, nurturing and
supporting their tamariki in education and the well – being of the entire whanau.
In conclusion of this concept, the principles of everyday learning is important for our people to support
the well-being of our past and present taonga, these are our treasures and we need to understand the
importance’s of reaching out to whanau who present ongoing barriers in their lives.
There is still unfinished work to complete with those whanau who becomestatistics and who are deprived
in poverty stricken areas.
RESEARCH AND DEVELOPMENT:
Te Ao Marama 2014: A snapshot of Maori well-being and development: Ki Te Ao Marama – Statistics
bringing light into the world.
An overview on Te Ao Marama has 12 indicators that relates to Whanau but not limited:
 Tribal Knowledge – as seen to as a percentage rating from June- August – 2013 90% of
whanau know their tribal links whereby 10% know none of the above.
 Connection to Turangawaiwai - 30% don’t know their ancestral marae/ Turangawaiwai and 24%
have very strong connections.
 Maori Populations- from 1874- 2013 census- an estimation of 690,300 Maori people make up
the total of the NZ population of 4.47 million estimating 15% of those are Maori.

7. 6
 Health and Well- being – Overall life satisfaction – 9/10 (89%) Maori aged 15 years and over
were satisfied with their lives, including 19% who were satisfied.
 Whanau Well – Being from June – Aug 2103 70% of whanau are well, 10% doing extremely
well, 9 % neither well nor bad, 7% bad/ extremely bad
 Participation rates in tertiary education - MOE states a growth spurt from 2005 at 23% has seen
a drop in tertiary education to 16% for 2012.
 School leavers with NCEA level 2 or more - MOE states from 2009 43% there has been an
increase of school leavers with NCEA level 2 or above has seen an influx of 55% reach their
potential of education.
 Income – is on the rise for our Maori people, as an indicator from 2004 – 2013 most whanau
make between $400- $500 on a weekly base line
 Unemployment rates in relations to recession periods 1991 – 2013 as seen a rise of
unemployment at 27% whereby in 2013 this has dropped to 12%.
On average according to the CCDHB Child Health Outcomes statistics say:
For our Tamariki (children) living in Porirua:
50% live in NZ Dep deciles 9 and 10 (the most deprived);
24% live in overcrowded houses; and
10.5% households in Porirua do not have access to a car
In Porirua over 40% of people aged 15 years and over are trying to live on an annual income of less than
$20,000 (Statistics NZ Census, 2006; Porirua City Wellbeing, 2007). The recognised minimum living
wage is $28,000 (Ministry of Social Development 2002).
Porirua has more people living in NZDep 9 and 10, 37% (most deprived) than in NZDep 1, 29% (least
deprived). Pacific people make up the majority of people in the NZDep 10, followed by Maori (Porirua
City Wellbeing, 2007). A total of 64% of children under the age o
f 15 years live in areas NZDep 6-10 and 56% live in areas NZDep 9-10 (Porirua City Wellbeing, 2007).
It is recognised and researched that people living in the most deprived areas have more health
problems and greater difficulty accessing health services.
Quick Statistics for Wellington/ Porirua
Education
Total population aged 15 years and over
o 38.9 percent of people aged 15 years and over in Porirua City have a post-school qualification, compared
with 39.9 percent of people throughout New Zealand.
o In Porirua City, 25.9 percent of people aged 15 years and over have no formal qualifications, compared with 25.0
percent for New Zealand as a whole.

8. 7
Highest Qualification for People Aged 15 Years and Over
Porirua City and New Zealand, 2006 Census
Māori ethnic population aged 15 years and over
o In Porirua City, 30.0 percent of Māori aged 15 years and over have a post-school qualification, compared with 27.9
percent for Māori throughout New Zealand.
o 36.9 percent of Māori aged 15 years and over in Porirua City have no formal qualifications, comparedwith 39.9
percent of New Zealand's Māori population.
Highest Qualification for Māori Aged 15 Years and Over
Porirua City and New Zealand, 2006 Census
Note: The Māoriethnic population is the count for people of the Māoriethnic group. It includes those people who
stated Māorias being either their sole ethnic group or one of severalethnic groups.
Māori population
 10,131 Māori usuallylive in Porirua City. This is an increase of486 people,or 5.0 percent, since the 2006 Census.
 Its Māori population ranks 17th in size out of the 67 districts in New Zealand.
 1.7 percentof New Zealand's Māori population usuallylive in Porirua City.

9. 8
Māori population of Porirua City and New Zealand
2013 Census
Sex Porirua City New Zealand
Male 4,746 288,639
Female 5,388 309,966
Total people 10,131 598,602
Source: StatisticsNew Zealand
Number of dwellings counted
There are 17,013 occupied dwellings and 972 unoccupied dwellings in Porirua City.
For New Zealand as a whole,there are 1,570,695 occupied dwellings and 185,448 unoccupied dwellings.
There are 84 dwellings under construction in Porirua City, and 9,756 under construction in New Zealand.
Dwellingsin Porirua City and New Zealand
2013 Census
Occupancy status Porirua City New Zealand
Occupied
Private dwelling 16,947 1,561,956
Non-private dwelling 66 8,739
Total occupieddwellings 17,013 1,570,695
Unoccupied 972 185,448
Under construction 84 9,756
Total dwellings 18,069 1,765,896
Source: StatisticsNew Zealand
To get a snapshot of New Zealand/ Wellington and Porirua as a whole of how well our Whanau are
seen on a national base, it indicates three different levels of research that captures relevant
information.

10. 9
When we identify what matter’s it’s our Whanau who have k/new knowledge to compete with in today’s
society. If we were to pin point where our whanau are at, it will highlight some areas that we can review
and in discussion with whanau in general to seek and produce outcome focus measures.
TE AO TAKEPU O TE WHANAU – PRINCIPLESOF EVERYDAY LEARNING:
To build on capacity of impact for whanau we strive to ensure the program we deliver will enhance the
learner to participate in a journey of prosperity using our concept of smart business innovation.
We recognise the needs and wants from a whanau perspective