Whakarewarewa School

He Kōrero Whakataki

The Whakarewarewa School marau-ā-kura (school curriculum) is based on our awa - Te Puarenga as the symbolic metaphor of lifelong learning and the hapu, marae, awa and maunga and sites of significant events in Tūhourangi/Hinemihi/Apumoana/Hurungaterangi and Te Arawa history.  

  • The awa is a living embodiment of our tribal identity and as such is a living taonga. Students are kaitiaki of the awa and therefore responsible for their own life-long learning journey.
  • The journey in education ebbs and flows just as Te Awa ō Puarenga does in its flow to Rotorua-nui-Kahumatamomoe to Maketū "Te wāhi I ū ai tō mātou waka a Te Arawa".

The history, pakiwaitara, waiata, mōteatea and kōrero that pertain to our awa, our hapu, our marae of Te Pakira, Hinemihi, Hurungaterangi, Apumoana and Te Arawa symbolise the traditional knowledge and heritage of Tūhourangi/Te Arawa. The richness of knowledge that will be attained during the learning journey from many local, regional, national and international sources ensures a well-provisioned journey. This is guided by our koeke whose knowledge is passed down through the generations dating back to the time Te Arawa landed at Maketū and before that time to Hawaiki.

The children enter as Year 1 and embark on a learning journey that sees them exit Whakarewarewa School on the cusp of teenage-hood with physical, intellectual, social, cultural and spiritual skills and knowledge ready for the next phase in their journey toward becoming young Tūhourangi / Te Arawa adults prepared to contribute on the national and international stage. We cater for ALL tamariki.

The kaihautū the many people involved who contribute to the rich store of knowledge that the child enters and exits with. At times the kaihautū may be teachers in the kura and at other times they may be parents, board members, leaders, koeke, kaumatua and experts from outside the kura. We are all responsible for ensuring that our tamariki succeed and that the wake they embark on are well positioned and ably led. All adults that tamariki come into contact with should be regarded as kaitiaki of Tūhourangi.

Our conceptual framework consists of the following three elements - A holistic lens:

Ngā Tapuwae o Tūhourangi

  • Our description for manaakitanga in our kura

Tūhourangi / Te Arawa

  • Who we are

Ngā Kete Mātauranga

  • On the journey there are three significant landmarks house symbolic Kete of learning:
  1. Ngā kete mātauranga Māori
  2. Ngā kete mātauranga Tauiwi
  3. Ngā kete mātauranga Oranga Hōu