Te Whāriki

NEW ZEALAND EARLY CHILDHOOD

CURRICULUM

JELLY MAE MALIG-ON –

GALARRITA
EDTEG 212
 Table of contents

01 History

- Curriculum: strands and

02 principles.
- Theoritical Framework

03 Conclusions
01 History
Te Whāriki, or Te Whāriki He whāriki mātauranga mō ngā
mokopuna o Aotearoa, is New Zealand's early years curriculum
guideline.
The word Te Whāriki means 'woven mat' in Māori.

It was developed in 1996 through collaboration between Indigenous

and non-Indigenous educators. Its intention was to be a curriculum
that embraces genuine multicultural education and is based upon
Maori and Pasifika worldviews.

This curriculum covers the education of children from birth to 5

years of age, after which they move on to The New Zealand
Curriculum for English-speaking primary school students or Te
Marautanga o Aotearoa for Maori-medium schooling
01 History
Following the New Zealand government's introduction of a
Curriculum Framework in 1990, they began developing an early
childhood curriculum. A draft was released to early childhood centres
in 1993, and Te Whāriki was published in 1996 as a bi-cultural
curriculum following consultation with teachers.

A revised Te Whāriki was published in 2017 by the New Zealand

Ministry of Education. Helen May, Tilly Reedy, Tamati Reedy, and
Margaret Carr had each contributed as writers of the original
publication and returned to advise the revision
 02
Curriculum: strands and
principles.
Theoretical Framework
 The curriculum philosophy is woven from 4
principles and 5 learning strands and Program
goals.
Woven mat
 2
4 PRINCIPLES
FAMILY AND
HOLISTIC
EMPOWERMENT COMMUNITY RELATIONSHIPS
DEVELOPMENT
WHAKAMANA WHĀNAU NGĀ HONONGA
KOTAHITANGA
TANGATA
 EMPOWERMENT
WHAKAMANA
This principle means that every child will
experience an empowering curriculum that
recognizes and enhances their mana and
supports them to enhance the mana of
others. Viewed from a Māori perspective,
all children are born with mana inherited
from their tīpuna. Mana is the power of
being and must be upheld and enhanced
mana - the power of being, authority, prestige, spiritual power,
authority, status and control
tīpuna/tūpuna- ancestors, forebears
HOLISTIC
DEVELOPMENT
KOTAHITANGA
Human development can be thought of in
terms of cognitive (hinengaro), physical
(tinana), emotional (whatumanawa), spiritual
(wairua), and social and cultural dimensions,
but these dimensions need to be viewed
holistically, as closely interwoven and
interdependent. For Māori the spiritual
dimension is fundamental to holistic
development because it connects the other
dimensions across time and space.
 FAMILY AND
COMMUNITY WHĀNAU RELATIONSHIPS
TANGATA
NGĀ HONONGA
The wellbeing of each child is interdependent
with the wellbeing of their kaiako, parents
and whānau. Children learn and develop best Parents and whānau trust that their ECE
when their culture, knowledge and service will provide an environment where
community are affirmed and when the people respectful relationships, encouragement,
in their lives help them to make connections warmth and acceptance are the norm. It is
across settings. It is important that kaiako through responsive and reciprocal
develop meaningful relationships with
relationships with people, places and things
whānau and that they respect their aspirations
that children have opportunities to try out
for their children, along with those of hapū,
iwi and the wider community. their ideas and refine their working theories.
For this reason collaborative aspirations,
ventures and achievements are valued.

kaiako teacher(s
whānau -extended family, multigenerational group of relatives or group
of people who work together on and for a common cause
hapū - tribe or subtribe
 5 STRANDS
1. Wellbeing 3. Contribution 5. Exploration
Mana atua Mana tangata Mana aotūroa

2. Belonging 4. Communication
Mana whenua Mana reo
 1. Wellbeing | Mana atua
The health and wellbeing of the child are protected and nurtured
2. Belonging | Mana whenua
Children and their families feel a sense of belonging.
 3. Contribution | Mana tangata
Opportunities for learning are equitable, and each child’s contribution is valued.
4. Communication | Mana reo
The languages and symbols of children’s own and other cultures are promoted
and protected
5. Exploration | Mana aotūroa
The child learns through active exploration of the environment.
Responsibilities of kaiako (teacher)
 THEORIES
FRAMEWORK
 THEORIES
FRAMEWORK
03 CONCLUSIO
N
In summary, the Te Whāriki approach to early
childhood education emphasizes the well-being and
cultural identity of every child. By prioritizing holistic
development, family involvement, and inclusive
learning, it provides a strong foundation for lifelong
success. Through Te Whāriki, we create nurturing
environments where every child can flourish, learn, and
thrive.
 Thank YOU
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 REFERENCES
https://www.education.govt.nz/assets/Documents/Early-Childhood/ELS-Te-Whariki-Early-Childhood-
Curriculum-ENG-Web.pdf

https://prezi.com/erf3001lbepi/te-whariki/

https://www.nzcer.org.nz/system/files/press/abstracts/Weaving%20Te%20Whariki%202_ch1.pdf

https://nzcurriculum.tki.org.nz/Curriculum-resources/NZC-Online-blog/NZC-and-Te-Whariki-Part-
2#:~:text=%22The%20New%20Zealand%20Curriculum%20groups,implicit%20in%20other
%20strands).%22

https://helpfulprofessor.com/te-whariki-curriculum-in-new-zealand/