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Writer's pictureTracey Richardson
Sep 155 min read

Seduced by Flash Templates? Exploring the Potential of Te Whare Tapa Whā in RTLB Practice

Updated: Sep 17

As I approach the final phase of my Master of Specialist Teaching with Massey University, I find myself diving into Te Whare Tapa Whā (Durie, 1994). This is a model that has been close to my heart since it was first introduced in 1999 through the Health and Physical Education (HPE) Curriculum document (Ministry of Education, 1999). The model, developed by Sir Mason Durie, resonated with me as a young teacher. I had quickly learned that creating a safe and supportive learning space was critical for my learners. My passion for health and physical education made Te Whare Tapa Whā an intuitive choice, as it provided a holistic framework that addressed all the dimensions of wellbeing.


Image Source: Mental health education: A guide for teachers, leaders, and school boards (years 1–13). (MoE, 2022, p.18): https://newzealandcurriculum.tahurangi.education.govt.nz/mental-health-education-guide/5637165639.p


However, the inclusion of Hauora in the 1999 curriculum was not without its challenges. Fitzpatrick (2007) highlighted that incorporating the Māori concept of Hauora, which included Te Whare Tapa Whā as an underlying concept in the Health and PE learning area, sparked a debate about the place of Māori concepts in state-sponsored curriculum documents. Despite these debates, it remained in the 2007 NZ Curriculum (Ministry of Education, 2007) and many educators have embraced Te Whare Tapa Whā over the decades.


This raises an important question however for anyone using Te Whare Tapa Whā - are we fully capturing the richness and cultural depth of this model, or is there a risk of losing something in translation when we apply complex, culturally bound concepts in a broader educational context? Indeed, how bold were the writers of the 1999 HPE curriculum to include Te Whare Tapa Whā, and did educators receive the professional learning and development needed to use this model in the way Sir Mason Durie intended?


I’m reminded of the work of Macfarlane, Macfarlane & Gillon (2015), who explored the concept of He awa whiria - braided rivers. This metaphor captures the process of blending concepts from two different worldviews, which is essential for educators in Aotearoa.


As I sit with these questions, I’m also excited to more intentionally weave models like Te Whare Tapa Whā into my practice as an Resource Teacher: Learning and Behaviour (RTLB). For example, the recent report by Bright and Boyd (2024), Hei whakaarotanga: Engaging with models of health and wellbeing that draw on mātauranga Māori, offers a goldmine of information on wellbeing models—six of which can be used in schools. Alongside Te Whare Tapa Whā (Durie, 1994), they cite Te Wheke (Pere, 1991), the Mana Model (Webber & Macfarlane, 2020), Te Pae Māhutonga (Durie, 2003), Ngā Tuakiri o te Tangata, and the Meihana Model (Pitama et al., 2007, 2014).


Of these models, I’m particularly drawn to the Mana Model developed by Melinda Webber and Angus Macfarlane in 2020. It is featured in the Mental Health Education Guidelines (Ministry of Education, 2022) and the Mitey Programme (Sir John Kirwan Foundation, 2020). The Mana Model was specifically designed for New Zealand schools, making it highly relevant to our educational context.


Image Source: Mental health education: A guide for teachers, leaders, and school boards (years 1–13). (MoE, 2022, p.21): https://newzealandcurriculum.tahurangi.education.govt.nz/mental-health-education-guide/5637165639.p

 

In addition, the recent research report by Melinda Webber and Nicola Bright, Poipoia ngā tamariki: How whānau and teachers support tamariki Māori to be successful in learning and education—COMPASS is truly inspirational. It provides valuable insights into what whānau want and what schools can do to support tamariki Māori. With input from 1,665 parents and whānau of tamariki Māori, the report offers a robust analysis that can guide our practices in supporting Māori learners (Bright and Webber, 2024).


Currently, I’m exploring how best to apply Te Whare Tapa Whā to my casework, particularly in the context of two recent study modules I have completed on Early Intervention and Complex Educational Needs (CEN). My goal? A more holistic approach to supporting learners, working alongside whānau, and collaborating with educators and learning support practitioners.


With this in mind, I thought, "Perfect, a template could help!" However as I’ve been creating this template, it hasn't been quite so straightforward as I'd thought - there have been a few curveballs. Over the years, I’ve seen versions of Te Whare Tapa Whā that include Taha Whenua. The original model I was introduced to back in 1999 didn’t include Taha Whenua, so I didn't include it in my wonderful new template. When I then shared my drafts with colleagues, I was commonly asked, however, why I hadn’t included whenua.


Upon reflection I identified that my personal belief is that whenua flows through all the dimensions of Te Whare Tapa Whā and sits closely with wairua. I wanted to make sure I’m on the right track however, so sought to deepen my understanding by watching several interview clips with Sir Mason Durie (Ministry of Health, 2022), where he shares his insights on Te Whare Tapa Whā – links below. These interviews have been invaluable, sparking more meaningful discussions with colleagues and shaping the ongoing evolution of my template.


Ultimately, the most significant outcome of this inquiry into wellbeing models may not be the creation of a perfect template (as seductive as that might be), but rather the journey itself - revisiting a model developed in 1994 that continues to hold relevance in today’s educational landscape. It is about the process of weaving together the traditional and the modern, the individual and the collective, the classroom and the culture. It is about continually filling our kete of knowledge, reminding ourselves that the destination isn’t always the goal— it’s the learning that happens along the way.

Whaiwhia te kete mātauranga

Fill the basket of knowledge.


References:

Bright, N., & Boyd, S. (2024). Hei whakaarotanga: Engaging with models of health and wellbeing that draw on mātauranga Māori. New Zealand Council for Educational Research (NZCER). https://doi.org/10.18296/rep.0039


Bright, N., & Webber, M. (2024). Poipoia ngā tamariki—How whānau and teachers support tamariki Māori to be successful in learning and education. New Zealand Council for Educational Research (NZCER). https://doi.org/10.18296/rep.0054


Durie, M. (1994). Whaiora: Māori Health Development. Oxford University Press.


Durie, M. (2003, 22–25 September). Te Pae Mahutonga: A navigational guide for the promotion of secure identity and best outcomes for Māori children. Paper presented at the 8th Early Childhood Convention, Palmerston North.


Fitzpatrick, K. (2007). Health and physical education and The New Zealand curriculum 2007: Ongoing challenges. Teachers and Curriculum, 10(1). https://doi.org/10.15663/tandc.v10i1.59


Macfarlane, S., Macfarlane, A., & Gillon, G. (2015). Sharing the food baskets of knowledge: Creating space for a blending of streams. In A. Macfarlane, S. Macfarlane, & M. Webber (Eds.), Sociocultural realities: Exploring new horizons (p. 52-67). Canterbury University Press.


Ministry of Education (1999). Health and Physical Education Curriculum. Ministry of Education.


Ministry of Education. (2007). New Zealand Curriculum. Ministry of Education.


Ministry of Education. (2022). Mental health education: A guide for teachers, leaders, and school boards (Years 1–13): https://newzealandcurriculum.tahurangi.education.govt.nz/mental-health-education-guide/5637165639.p

 

Pitama, S., Huria, T., & Lacey, C. (2014). Improving Māori health through clinical assessment: Waikare o te Waka o Meihana. The New Zealand Medical Journal, 127(1393), 107–119.


Pitama, S., Robertson, P., Cram, F., Gillies, M., Huria, T., & Dallas-Katoa, W. (2007). Meihana Model: A clinical assessment framework. New Zealand Journal of Psychology, 36(3), 118–125.


Sir John Kirwan Foundation. (2020). Mitey. [Website]. https://www.mitey.org.nz/


Webber, M., & Macfarlane, A. (2020). Mana tangata: The five optimal cultural conditions for Māori student success.

Journal of American Indian Education, 59(1), 26–49. https://doi.org/10.5749/ jamerindieduc.59.1.0026


Short clips with Sir Mason Durie reflecting on each dimension of Te Whare Tapa Whā:

 

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