2015-07 Te Kura Whenua

GNS Science Report 2015/07
March 2015
An assessment of a field-based introduction to
Earth Science: Te Kura Whenua
F.J. Coyle
K.J. Clark
R. Faulkner
R.H. Levy
D. Bradshaw
C.J. Hollis
N. Tiuka

© Institute of Geological and Nuclear Sciences Limited, 2015
www.gns.cri.nz
ISSN 1177-2425 (Print)
ISSN 2350-3424 (Online)
ISBN 978-0-478-19913-0
F.J. Coyle, GNS Science, PO Box 30-368, Lower Hutt 5040
R.H. Levy, GNS Science, PO Box 30-368, Lower Hutt 5040
C.J. Hollis, GNS Science, PO Box 30-368, Lower Hutt 5040
K.J. Clark, GNS Science, PO Box 30-368, Lower Hutt 5040
D. Bradshaw, GNS Science, PO Box 30-368, Lower Hutt 5040
N. Tiuka, Ngāti Kahungunu Iwi Incorporated, 509 Orchard Road, Hastings 4120
R. Faulkner, GNS Science, PO Box 30-368, Lower Hutt 5040
BIBLIOGRAPHIC REFERENCE
Coyle, F.J., Levy, R.H., Hollis, C.J., Clark, K.J., Bradshaw, D., Tiuka, N.,
Faulkner, R. 2015. An assessment of a field-based introduction to Earth
Science: Te Kura Whenua, GNS Science Report 2015/07, 60 p.

GNS Science Report 2015/07 i
CONTENTS
ABSTRACT ..........................................................................................................................III
1.0 INTRODUCTION ........................................................................................................1
2.0 METHOD ....................................................................................................................3
3.0 TE KURA WHENUA PARTICIPANTS: DEMOGRAPHICS, MOTIVATIONS
AND KNOWLEDGE REQUIREMENTS ......................................................................5
3.1 DEMOGRAPHICS................................................................................................5
3.2 MOTIVATIONS....................................................................................................7
3.3 BACKGROUND KNOWLEDGE AND INTEREST .........................................................7
4.0 TEACHING/LEARNING ACTIVITIES .......................................................................10
4.1 ROCKS TELL A STORY .....................................................................................10
4.2 TRANSECT EXERCISE AT AHURIRI LAGOON........................................................11
4.3 AUGURING EXERCISE.......................................................................................13
4.4 LAKE TŪTIRA – LANDSCAPE AND CORING ..........................................................16
4.5 DARKYS SPUR.................................................................................................21
4.6 CORING AT THE MARAE ....................................................................................22
4.7 CAPE KIDNAPPERS FIELD TRIP..........................................................................23
4.8 HIGHLIGHTS ....................................................................................................25
4.9 CONNECTIONS TO CULTURAL/LOCAL KNOWLEDGE .............................................27
4.9.1 Mātauranga Māori and Western Science.........................................................27
4.9.2 Earthquake legends .........................................................................................27
4.9.3 Volcanic legends ..............................................................................................28
4.9.4 River legends....................................................................................................28
4.9.5 Sea-level legends.............................................................................................29
4.9.6 Increased awareness of traditional practices ...................................................29
4.9.7 Complementing oral history..............................................................................29
4.9.8 Mauri (life-force or life essence).......................................................................30
4.9.9 Benefits of attendance......................................................................................31
5.0 EXPLORING SCIENTIFIC KNOWLEDGE: INTERSECTIONS WITH
MATURANGA MAORI..............................................................................................34
5.1 NATURE OF SCIENCE .......................................................................................34
5.2 WHAT IS SCIENCE?..........................................................................................34
5.3 THE PROCESS OF SCIENCE...............................................................................36
5.4 COMMUNITY INTERACTIONS WITH SCIENCE........................................................37
6.0 CRITIQUE.................................................................................................................40
6.1 PARTICIPANT COMMENTS .................................................................................40
6.2 TEAM DEBRIEF ................................................................................................41
7.0 CONCLUSIONS .......................................................................................................43
8.0 ACKNOWLEDGMENTS...........................................................................................44
9.0 REFERENCES .........................................................................................................45

ii GNS Science Report 2015/07
FIGURES
Figure 1 Kohupātiki Marae. ........................................................................................................................3
Figure 2 Participant ages............................................................................................................................5
Figure 3 Participant employment status. ....................................................................................................6
Figure 4 Participant education....................................................................................................................6
Figure 5 Importance of different issues to participants. ..............................................................................8
Figure 6 Participants’ main concern about petroleum exploration in the area. ...........................................9
Figure 7 Field locations for quadrant exercise at Ahuriri Lagoon and coring/augering activity at the
end of Poratiti Road....................................................................................................................11
Figure 8 Transect work at Ahuriri Lagoon.................................................................................................12
Figure 9 Close up of quadrant work at Ahuriri Lagoon. ............................................................................13
Figure 10 Pulling up the auger. ..................................................................................................................14
Figure 11 Levelling off the contents of the auger........................................................................................15
Figure 12 Tiki (to right) made from clay retrieved during the auguring exercise.........................................16
Figure 13 Field locations at (1) Guthrie Smith Education Center, (2) - Lake Tutira, and (3) Darkys
Spur Road. .................................................................................................................................17
Figure 14 Uplift above Lake Tūtira..............................................................................................................17
Figure 15 Surveying the landscape above Lake Tūtira...............................................................................18
Figure 16 Lake Tūtira. ................................................................................................................................19
Figure 17 Coring at Lake Waikopiro. ..........................................................................................................20
Figure 18 Retrieving the core samples at Lake Tūtira. ...............................................................................20
Figure 19 Fieldwork at Darkys Spur. ..........................................................................................................22
Figure 20 Coring the Clive River.................................................................................................................23
Figure 21 Walking back from Cape Kidnappers. ........................................................................................24
Figure 22 Examining a tilted bed at Cape Kidnappers................................................................................25
APPENDICES
APPENDIX 1: TE KURA WHENUA FLYER.......................................................................49
APPENDIX 2: DETAILED TIMETABLE OF EVENTS ........................................................50
APPENDIX 3: PRE-WĀNANGA SURVEY .........................................................................51
APPENDIX 4: POST-WĀNANGA SURVEY.......................................................................57

GNS Science Report 2015/07 iii
ABSTRACT
Te Kura Whenua is an Earth science outreach project developed by GNS Science and Ngāti
Kahungunu Iwi Incorporated. It aims to promote a dialogue between iwi groups and Earth
scientists on issues relating to the sustainable development of natural resources and
potential risks of geological hazards and climate change. It comprises a marae-based
wananga spanning several days, and utilises an inquiry-based learning methodology,
including exercises in the outdoors with follow-up activities and discussion in the marae. Iwi
participants learn more how scientists reconstruct Earth history and the applications of this
knowledge. GNS participants learn more about traditional knowledge and the issues that
concern iwi. The initiative aims to improve relationships between iwi and GNS scientists and
identify opportunities for future collaboration.
The inaugural wananga was held at Kohupātiki Marae, near Clive, central Hawke’s Bay, on
19-21 March, 2014. There were 18 participants, 9 from the iwi, 7 from GNS Science and 2
invited participants who provided additional cultural and scientific input. Field activities were
based at Ahuriri Lagoon, Darkys Spur, Late Tutira, Cape Kidnappers and the Clive River.
Activities at the first four localities were facilitated by GNS scientists. Activities at Clive River
were initiated by the iwi participants. Introductory and follow-up activities and discussions
were held at the marae, and included examination and description of rock specimens,
preparation of sediment samples, microscope examination of sediments, microfossils and
rock thin-sections.
Participant feedback was very positive with iwi participants commenting positively on course
content, delivery style and the social interactions, e.g.,
“I enjoyed the whole event, the participants and the scientists. I really liked the combo of
class work and hīkoi. The pace and ease of the classes and the hands on was awesome…
And the presentations of the scientists and the amount of knowledge imparted in a way that I
could understand and absorb.”
“Friendly down to earth men and women — although degrees hanging out of the pockets
spoke to the whanau, who became engrossed in their korero — have just learnt heaps about
the whenua we look and admire every day and only just realising what we been missing.”
“Guys like myself that haven’t been in the classroom like that, and I could follow it. I did
actually follow stage by stage when it was put on the whiteboard or the screen. Whereas if it
was down on paper, I would struggle with it, and I think others would, too...I could follow
everything….I can actually follow the photos, you know, the different layers of soil on the
presentation…it stuck in my head…and having the stones in front of me, you know, grinding
them, and then I could relate that to the presentation”
GNS participants also commented positively on the experience, noting that staying on the
marae was important to establish group rapport, that the practical hands-on approach to be
very successful with this group, and that it was important to maintain flexibility in the
programme to accommodate participant initiatives or interests.
Overall, this inaugural Te Kura Whenua wananga was a very successful pilot for
engagement and dialogue between Earth scientists and iwi groups.

iv GNS Science Report 2015/07
KEYWORDS
Science education; outreach; Ngāti Kahungunu; Te Kura Whenua; community engagement;
experiential learning; geological sciences; climate change; petroleum; natural hazards;
Hawke’s Bay; Kohupatiki Marae

GNS Science Report 2015/07 1
1.0 INTRODUCTION
Our communities are increasingly faced with challenging questions regarding the use and
management of natural resources and the risks we face from natural hazards and climate
change. As a Crown Research Institute charged to undertake research on both natural
resources and natural hazards, GNS Science is aware that we need to better engage with
communities, both to provide information needed to answer these questions and to better
understand local issues and perspectives.
A strong partnership with iwi/Māori is a key strategic issue for GNS Science, as identified in
our Statement of Corporate Intent. Therefore, GNS Science is actively exploring ways to
enhance our relationships with iwi in line with the goals of Vision Mātauranga. Identifying
ways to communicate what we do and understand how our activities can benefit Māori is an
obvious starting point.
Te Kura Whenua (Earth School) is a field-based outreach project that aims to foster dialogue
with iwi groups around Earth science issues that relate to the development of local
resources, the preservation of the natural environment, and building community resilience.
The project applies best-practice approaches to science communication on these topics
through a series of field-based, week-long, marae-based workshops or wānanga.
This initiative has been developed in collaboration with Ngāti Kahungunu Iwi Incorporated
(NKII) following presentations made by GNS Science scientists at community meetings and
hui held in 2012–13. NKII recognises that there are many local issues where there is
increasing need to have a better understanding of Earth science and more effective dialogue
with Earth scientists. The Ngāti Kahungunu rohe extends from northern Hawke’s Bay to
southeast Wairarapa, the largest rohe in North Island. It also lies west of the Hikurangi
subduction system and is at high risk from the impacts of earthquakes and tsunami. The
largely rural area with an extensive coastline is also at risk from the likely impacts of climate
change, particularly from the impacts of sea-level rise and salt-water incursion, extreme
weather events, and precipitation changes. Exploration for oil and gas takes place in the
rohe. The rohe also has a rich and readily accessible geological history, ranging from the
region’s unique dinosaur record to the spectacular uplift history of Cape Kidnappers, making
it an ideal region for field-based science communication and education.
The first Te Kura Whenua wānanga was held from 19 to 21 March 2014 at Kohupātiki Marae
at Clive, with field excursions extending into the wider Napier-Hastings region. There were 18
participants, including 9 from the iwi, 7 from GNS Science, and 2 additional participants
(GNS Kaumatua Iwi Nicholson and Dr Bruce Hayward from Geomarine Research). The main
aims of the project were:
To help participants to understand the science behind some of the issues around natural
resource, climate change and geological hazards, via experiential (‘hands-on’) learning;
1. To learn more about the region from participants and also understand their perspective
on these issues;
2. To assess the effectiveness and value to the community of Te Kura Whenua.

2 GNS Science Report 2015/07
This report pivots around this third aim, from which stemmed the following objectives:
• To find out which Earth science issues are most important to the community;
• To assess the value of the course content for Ngāti Kahungunu;
• To compare participant expectations of the course to their actual experience;
• To explore the ways in which the structure of Te Kura Whenua fosters an informed
understanding of the nature of science;
• To explore the connections between Earth Sciences and local iwi knowledge.
The next chapter briefly outlines the 3-day wānanga plan, and the methods utilised for
assessment. This is followed by a summary of the background of participants: general
demographic information and their background knowledge prior to attending Te Kura
Whenua. Chapter 4 provides more details of the wānanga itself, general observations, and
participants’ comments on their experiences as they went through. Chapter 5 presents an
analysis of the survey data of participants’ experiences of the wānanga. This is followed in
Chapter 6 by an assessment of one of the outcomes of the project: to enable participants to
understand the nature of science through a hands-on approach. Chapter 7 critiques the
wānanga from both the perspective of participants and the GNS team. Chapter 8 concludes
by drawing together the main findings of this assessment and provides a roadmap for future
delivery.

2.0 METHOD
Te Kura Whenua followed the learning approach developed for the successful Todd
Foundation-sponsored geocamps for school-aged children in Hawke’s Bay and Taranaki and
an earlier summer school held in Wellington. An introductory session was facilitated,
specifically, to allow iwi participants to outline to the GNS team their relationship with the
local region and identify their information needs.
The wānanga was held between 19–21st
March 2014, with Kohupātiki Marae utilised as a
base for sleeping, eating and evening activities (Figure 1).
Figure 1 Kohupātiki Marae.
Participants were introduced to local geology and geological research methods in
conjunction with field trips, which addressed the information needs identified earlier and
during the course of the programme. We provided a hands-on learning experience and
facilitated participant-led inquiry around the topics of petroleum/minerals exploration,
geological hazards and climate change.
A detailed schedule is provided in Appendix 2, with a general summary of the wānanga,
below:
Day 1: An introduction to the wānanga and rocks at the marae (“rocks tell stories”); field trip
to Ahuriri to examine the modern lagoon and collect sediment cores for analysis in the
evening.
Day 2: Observation and coring at Lake Tūtira; geology at Darkys Spur.

Day 3: An impromptu coring of the river bed beside the marae; a field trip to Cape
Kidnappers; final sharing session.
The assessment of this process took a triangulated approach, integrating both qualitative and
quantitative components. This involved three main steps:
1. Participants were asked to complete two questionnaires, one immediately before the
wānanga and the other online, a month later. The first questionnaire (Appendix 3)
explored their expectations of the learning process, with the second (Appendix 4)
aimed at finding out to what extent these had been fulfilled. We also wanted to find out
what participants had gained from the experience and how our approach could be
improved for future events.
2. Short interviews were undertaken following the wānanga, to ascertain how participants
felt about the process. These interviews were tape-recorded, and partially transcribed.
3. Participant behaviour and reactions were observed and recorded during the wānanga.
Data were collected through researcher-participant interactions during the field camp
and via informal discussions and observations as the sessions progressed.
Participants were informed about the research process and why it was being undertaken.
The consent process was explained and participants read the information sheet provided and
signed the consent form.
Survey data were loaded into SurveyMonkey, where it was analysed using tools from the
software package. Interview data were both noted and analytically (partially) transcribed. In
the following chapters, all participant comments are from the survey data, unless otherwise
noted as stemming from interviews, or comments in the field.
The next chapter presents the basic demographic data that characterise the participants
attending Te Kura Whenua, as well as their motivations for attending and some general
background knowledge and concerns.

3.0 TE KURA WHENUA PARTICIPANTS: DEMOGRAPHICS, MOTIVATIONS
AND KNOWLEDGE REQUIREMENTS
3.1 DEMOGRAPHICS
All participants, apart from one Native American man (who completed the initial survey but
did not participate in the whole wānanga), were Maori. Two thirds (67%) were male and one
third (33%) female.
Nine participants filled out the pre-wānanga survey. Of these, four were over 60 years old,
two were between 50 and 59, and the remaining three were between 21 and 49 years old.
Figure 2 Participant ages.
Of these nine participants, three (33%) were retired, with four (44%) either working part-time
or full-time hours. Of the two not working, one was a student and one was looking for work
(see Figure 2).

Figure 3 Participant employment status.
In terms of their educational and professional backgrounds (see Figure 3), half of the
respondents had either: an associate degree (2), bachelor degree (1) or graduate degree (1).
Two participants had attended up to college level, one had completed high school and one
had not. One participant did not answer the question.
Figure 4 Participant education.

The occupational backgrounds (see Figure 4) of the respondents to the survey were diverse,
with their present or previous jobs being: a clinical psychologist, butcher, retail assistant,
electrician, sales executive, resource management consultant, high school teacher, diesel
mechanic, and local Maori commissioner.
3.2 MOTIVATIONS
As described, participants were from varied backgrounds, and initial motivations in attending
the Earth school included:
• To gain an inside knowledge about the toka (rocks) in order to pass it on to family and
like minds;
• To build capability to engage in conversations around Earth Science, in order to delve
deeper into the issues and not be in a ‘fearful space’;
• To maintain a dialogue with the scientists involved;
• As a resource from which to slip in and out, “to understand”;
• To help the whanau (larger family) to work through the engagement process with oil
companies;
• To learn about the depletion of the aquifer and;
• To learn more about this “mineral nation”
One participant openly admitted a passion about rocks, jokingly calling himself an
international “rock thief” or “collector of rocks” and even paying extra fees to transport his
finds back to New Zealand. Another participant was signed up by a friend and “had no idea
what it was…it was a big surprise but it was a good surprise” (Participant 3, interview).
3.3 BACKGROUND KNOWLEDGE AND INTEREST
We also asked participants about how important specific issues relating to geological science
were to them. This included: earthquake and tsunami risk in your region, climate change,
sea-level change and its impact on your region, environmental impact of natural resource
exploitation, including water, petroleum and mineral resources, economic benefits from
extractive industries mining and petroleum — and economic benefits from primary industries
— fishing, farming (Figure 5).

Figure 5 Importance of different issues to participants.
Of these issues, the environmental impact of resource exploitation and climate change were
perceived as extremely important to the largest number of participants (all respondents, and
all but one respondent, respectively). Sea-level change and earthquake/tsunami risks were
seen as extremely important to a majority of people (six out of nine respondents for each).
Opinion was more divided on the importance of economic benefits, whether from either the
extractive or primary industries, with five out of nine respondents regarding them as
extremely important, and one respondent viewing both as not at all important. In summary,
more respondents placed greatest significance on environmental, as opposed to economic,
issues.
Participants were also asked which of these issues were important to the future of Ngāti
Kahungunu. In general, the majority of respondents thought that all of these issues were
important at the tribal level, although one answer perhaps sums up the slant: “The balance of
economic development with stewardship of river and land”.
Information participants had gathered on these issues, prior to attending the wānanga, came
from a range of sources that included: “news reports”, discussions with friends and whanau,
kaumātua [Maori elders], books, academic literature, interactions with “scientists like you”,
farming magazines, the television programme “Country Calendar”, internet research,
personal databases and television generally.
The pre-existing knowledge on the wānanga topics varied widely, both in terms of depth of
knowledge and specific topics. Four out of nine participants were familiar with environmental
topics, with two familiar with natural resource exploration,. Some examples of comments are
listed below:

I understand stewardship of resource and spiritual commitment & exploration +
production.
All at a surface level and want to know more.
The need to preserve the environment.
Respondents identified a number of topics in which they felt they had the least amount of
knowledge, including climate change, sea-level changes, economic benefits and geology.
Others provided the following comments:
How to interpret the above [topics listed in the survey] in any and all situations.
Science — the how and why.
This suggests a need to understand the nature of science, and how to utilise scientific
knowledge in everyday life.
Finally, participants were also asked what their main concern would be if petroleum
exploration was proposed for their rohe (see Figure 6).
Figure 6 Participants’ main concern about petroleum exploration in the area.
The most commonly chosen response was ‘contamination of water supplies from fracking’
(six out of nine respondents), including two respondents who stated “all” of the five concerns
equally. One respondent selected ‘global warming contributions’, one selected ‘risk of
damaging oil spills’, and one listed ‘getting understandable information’ under the ‘other’
category. ‘Noise and pollution around the drill site’ and ‘lack of local economic benefits’ were
selected by the two respondents who stated “all” of the five concerns equally. In summary,
for the respondents to our survey, environmental concerns were more important than
economic.
The next chapter looks at pivotal moments in the 3-day wānanga as suggested in feedback
by participants or by observation of participants.

4.0 TEACHING/LEARNING ACTIVITIES
Prior to the field trips, participants were introduced to the idea of learning-by-doing. They
were informed that science was “not a recipe”, as can often be presented in science classes
at school, and that they would be in “discovery mode” throughout the process. They were
provided with field notebooks and pencils, and instructed to always use their own words to
make observations and then come up with an interpretation based on their data. This was
described as the “real process of science” as opposed to a “cookbook approach”.
With this in mind, pivotal moments in the wānanga, were moments where iwi participants
grasped or touched upon elements of the nature of science. Notably, there were quite a few.
4.1 ROCKS TELL A STORY
Participants were introduced to their field notebooks and asked to record “the things you see”
(concrete observations) about a range of different rocks. A question arose as to how to write
this, and participants were further told to draw pictures, “recording the things you’re
observing”, use the five senses. They were also reminded that “observations are what
arguably will stand the test of time”. Namely, that our interpretations of these may change as
new information arises, but good robust observations will remain unchanged. Ultimately, this
meant a focus on colour/s, size, density, touch, sound, smell, taste and what happened to
the rock when it was struck. Of note was the level of engagement with this process; a mix of
concentrated silence and discussions between people working in pairs.
One participant reacted to this exercise by saying, “I believe what I see is not what
everybody else sees”, from which stemmed a discussion on the subjectivity of colour and
how this could be helped by the use of colour charts. He made implicit reference to the
process of perception and cognition; what is perceived and the focus of attention are already
predetermined by the mind of the perceiver (Varela, 1999).
When the facilitator turned to the interpretation of these observations, participants were
informed that what might seem like “boring old rock”, could have a fascinating earth history or
story behind it. As a response, he asked participants about their rock observations, before
sharing some of the histories. For instance, asking all participants to touch the surface of a
“dirty pale grey” rock, he subsequently added that, “this is the surface the dinosaurs were
walking on when dinosaurs suddenly became extinct”. This story gained the full attention of
participants, as did its extension into a discussion on the theory behind the extinction. The
facilitator also picked out what appeared to be a fairly uninteresting rock, struck it with a
geological hammer, and invited participants to smell the resultant odour, which was
petroliferous. He used this as a launching point to introduce how petroleum (including oil and
natural gas) can be stored in the pore space of rocks. The facilitator added that this was the
typical rock that was now producing gas in parts of the USA.
Participants had very strong positive reactions to this; both in terms of immediate reaction to
the event, and later reflection about oil and gas exploration. Two participants revealed later
that afternoon that they really liked this exercise, and now understood how petroleum could
be released from the rock.

4.2 TRANSECT EXERCISE AT AHURIRI LAGOON
Location: Ahuriri Lagoon, Napier (39° 28’ 52.18’’ S, 176° 52’ 50.05’’ E)
Learning Objectives: Modern environments can vary laterally and vertically over short
distances and have unique characteristics (e.g. biota, sediment type); discussion of the 1931
Hawke’s Bay earthquake and knowledge of effects on the lagoon environment; surveying
using a tripod, level, and staff.
Figure 7 Field locations for quadrant exercise at Ahuriri Lagoon and coring/augering activity at the end of
Poratiti Road.
At Ahuriri Lagoon (Figure 7), participants were asked to use string to create a 1 m2
quadrant
over three selected areas across a transect between the low tide mark and extreme high tidal
salt marsh (see Figure 8 and Figure 9).

Figure 8 Transect work at Ahuriri Lagoon.
Within this, participants were asked to describe what was within their quadrant, with
questions such as ‘what’s there’, ‘what’s living’, ‘how big’ and ‘how common’. This
constituted their field observations, which were accompanied by specimens placed in sample
bags. Participants also surveyed the vertical and horizontal distance between the quadrats
using typical geological field surveying equipment such as a level and staff.

Figure 9 Close up of quadrant work at Ahuriri Lagoon.
Later, one participant said they “really enjoyed” this exercise; another said it was “like CSI”
with an emphasis on “forensics” and “solving a mystery”. There were several discussions
about the 1931 Hawke’s Bay earthquake with participants sharing their knowledge of what
happened to the lagoon (uplift). We looked at shells at the margins of the estuary and
discussed how they are now at the high tide mark but typically live in subtidal channels. The
amount of elevation difference between their current position and their typical subtidal habitat
showed the amount of uplift that occurred in the 1931 earthquake. This modern example
helped participants to understand why observations of the modern environment are important
for understanding the past geological record.
4.3 AUGURING EXERCISE
Location: Farm fields at end of Poraiti Road, Napier (39° 29’ 36.52” S, 176° 50’ 49.52” E)
Learning Objectives: Layers of soil and sediment (and the fossils they contain) vary vertically
and reflect changing environments through time; relative sea level has previously changed at
the location in response to vertical land movements.
This exercise was undertaken on the edge of Ahuriri Lagoon (see Figure 10 and Figure 11),
and involved some basic initial observations: “What do you see?” It utilised the same skills
that had been employed in earlier activities, but included use of an auger to extract a
sediment core. The core was described, discussed and samples were collected for analysis
back at the Marae.

Figure 10 Pulling up the auger.

Figure 11 Levelling off the contents of the auger.
This exercise was met with enthusiasm and curiosity, as the different layers of material
emerged and were recorded. Some comments reflected this:
Black peat…black gold
Look at that beautiful clay
Bringing up oil!
You can make a tiki out of that – bake it in the oven
One of the participants was a potter and particularly excited by the “clay” that was brought up
during this exercise. He wanted to use this “100 year old clay” to make pots, and was
“thinking how to get this up and out” throughout the exercise. He later took some back and
made it into a tiki (Figure 12).

Figure 12 Tiki (to right) made from clay retrieved during the auguring exercise.
Later, in an interview, this participant described the process from his perspective:
You’re boring down and everybody is watching for this piece of mud to come up, from 3
metres down. And all of a sudden, you bring it up, you test it, you’ve got all the layers,
mud and silt and all sorts of stuff, shells, and it’s amazing how far shells were
down…and then down into the peer, clay, you know. Straight away, at that first hole, I
thought, I’ll have a piece of that clay. I’ll make a tiki out of it…I’ve never seen clay so, it
was so pure…it was just straight out of the ground, it was nice and smooth. It was like
very fine powder when it was dry. That was exciting for me (Participant 2, interview).
This impromptu intertwining of science, history, and cultural practices was an interesting
outcome from the exercise. The participant strongly valued the purity of the clay, as well as
its age, and its potential worth in constructing pots. The exercise provided him with guidance
as to where to dig for clay, and at what levels - knowledge that he could share with other
potters.
4.4 LAKE TŪTIRA – LANDSCAPE AND CORING
Location: Lake Tutira overlook (Guthrie Smith Education Centre) and Lake Tutira (39° 14’
00.83” S, 176° 53’ 42.98” E) (see Figure 13).
Learning Objectives: Layers of rock hidden beneath the grass and trees preserve a history
(whakapapa); processes that affect the Earth’s surface (e.g. rainfall, water flow, landslides,
earthquakes, vertical land movement/tectonics) have modified the underlying rock layers to
form a modern landscape; layers of sediment vary vertically and record processes that
influence the surrounding landscape (e.g. storms, volcanic eruptions);

Figure 13 Field locations at (1) Guthrie Smith Education Center, (2) - Lake Tutira, and (3) Darkys Spur Road.
Inset shows location of roadside exposure of stratigraphy/sea-level cycles (yellow line).
At a viewpoint above Lake Tūtira, participants were encouraged to sketch the landscape
features visible in the escarpment that lay in front of them (see Figure 14 and Figure 15), and
“strip away the trees…just think of it as uncovered”. Interestingly, as one participant
mentioned, “we all picked up very different key features…all way off…we were all in our own
little worlds” (Participant 3, interview).
Figure 14 Uplift above Lake Tūtira.

Here participants learnt the difference between observation and interpretation. For instance,
when asked: “what do you see?”, one male participant said: “I see subsidence”. He was
subsequently asked to describe what this subsidence looked like.
Figure 15 Surveying the landscape above Lake Tūtira.
One of the learning objectives from this exercise was that “the present is the key to the past
and the past is the key to the future”, a phrase that lodged in the memory of participants. To
demonstrate this objective, one of the facilitators said that “you’ve just applied something
you’ve seen in the present to something that happened in the past”. This facilitator later
described this as “the whakapapa of the rocks”, linking a Maori concept with a geological
process.
This field experience also involved the use of the humorous and casual term “superman
glasses”, which when worn by a participant, allowed the participant to “see differently”. As
the facilitator added, “what you can see now is the history. What most people see is a lake,
some trees, and hills”.
Using humour, asking questions of participants, and encouraging questions from
participants, maintained their attention, throughout. Even during a short period where half of
the group seemed not to be listening to the speaker, it appeared that they were still focused
on the topic, discussing aspects of geology related to the site.
The question: “how did layers of the sea bed end up comprising this escarpment”, elicited
responses based in cultural beliefs, rather than explanations from geological science. One of
the participants referred to “Maui”, saying that he fished it up out of the ocean. Further
reference was made to local knowledge about a waka (“canoe”) sitting on top of the hill.

Figure 16 Lake Tūtira.
The subsequent coring exercise at Lake Tūtira (Figure 16 to Figure 18) was met by
enthusiasm, as two teams of participants were asked to wade into both Tūtira and the
adjacent Lake Waikopiro to core for lake sediment. The exercise was designed to extend
learning developed during the previous day and at the Tūtira overlook and build on the
concept that layers of rock and sediment preserve the environmental history of the region.
Specifically, learners were encouraged to explore the relationship between the layers of
sediment preserved in the lake and processes that impact the surrounding landscape: Why
do layers change? What processes drive these changes (e.g. storms/rainfall on surrounding
slopes, large landslides, volcanic eruptions, etc)?

Figure 17 Coring at Lake Waikopiro.
There was an edge of friendly competition to this exercise, to see who could get the best
quality samples.
Figure 18 Retrieving the core samples at Lake Tūtira.

You know, you’re boring down and you’re waiting for this piece of mud to come up
(Participant 2, interview).
One participant even requested a team photograph with “our award-winning core”.
Moreover, there was some intrigue when one of the group’s cores turned up with an unusual
finding.
We got our sample out in one piece…we had a mystery layer and everyone was a bit
confused….an ash layer that didn’t fit in with the eruption (Participant 3, interview).
This competitive aspect to the exercise showed that the participants were not only taking a
strong interest in what they were learning, but that they were investing a large degree of
effort into ensuring they would perform well. This suggests that the level of engagement in
the exercise was high, which makes achievement of the learning outcome much more likely
for the participants.
The coring equipment was made of PVC drain pipe purchased from a local hardware store;
use of accessible and simple equipment showed participants that they could do similar
activities without relying on professional researchers and expensive apparatus.
4.5 DARKYS SPUR
Location: Exposure along Darkys Spur Road (39° 14’ 42.45” S, 176° 49’ 42.40” E to 39° 14’
45.25” S, 176° 49’ 54.80” E).
Learning objectives: Sedimentary rocks form in layers — oldest at the bottom; the lithology
(rock type) preserved in these layers can change; these changes preserve a history and
reflect changes in environment (whakapapa); the rock sequence at Darkys Spur records
changes in sea level — deeper water at base of sequence to shallow at top (reflects a drop
in relative sea level); rocks can get pushed up by tectonic forces.
After a safety briefing, where learners were equipped with helmets, hi-visibility vests, and
geological hammers, participants were taken along Darkys Spur Road to investigate layers of
rock exposed in a series of road cuttings (see Figure 19). The primary goal of this exercise
was to build on the science process skills developed thus far, and to continue to explore the
history of environmental change that is recorded in rock (with an emphasis on sea-level
change). Participants were asked to utilise their developing observation skills to note any
changes in rock type as they walked up through the geological section and were asked to
consider what the changes might mean. One participant noticed familiar shells in a mudstone
and commented that the sea must have once been here or that the land must have gone up.
This site provided the opportunity to scaffold prior learning and pull together many of the
concepts that had been introduced in previous activities.

Figure 19 Fieldwork at Darkys Spur.
4.6 CORING AT THE MARAE
At the request of participants, the spare period of time on the morning of the final day (while
we waited for the tides that would permit the Cape Kidnappers trip) was filled in by utilising
the GNS equipment to core their local river bed, the Clive River, behind the Kohupātiki Marae
(see Figure 20).

Figure 20 Coring the Clive River.
There was significant concern among the participants about water quality. This was the
opportunity to apply what they had learned to an environmental issue of personal
importance.
Samples taken from the river core were washed over sieves back at the marae and some
participants examined the sand under the microscope.
This participant-initiated activity shows that the teaching-learning approach used during Te
Kura Whenua was highly effective. Participants recognised that the science techniques and
processes they had learned during the previous two days could be applied to a specific area
of interest to the participants. Participants exhibited confidence that they could apply a
scientific approach to investigate an environmental question/issue of relevance and
importance.
4.7 CAPE KIDNAPPERS FIELD TRIP
Learning objectives: that major eruptions in the Taupo Volcanic Zone had significant regional
impact; that tectonic processes (plate movements) occur in the region and cause rocks to
break and shift and tilt; changes in sea level.
This field trip occurred on the afternoon of the final day, after waiting for the appropriate low
tide that would permit a visit. This excursion included a walk along spectacular rock
exposures that include distinctive and diverse sedimentary lithologies (mudstone, sandstone,
and conglomerate), offset (faulted) layers, fossils (including molluscs, whale bones and tree
stumps), and volcanic ash. Participants were transported to the far end of the beach by
tractor-trailer unit operated by Gannet Beach Adventures. Unfortunately, the driver pointed
out key geological sites of note en-route, thus reducing the opportunity for inquiry and
discovery on the walk back (see Figure 21 and Figure 22). In addition, in part due to

time/length of the walk required to get back, a number of participants accepted the offer of a
ride back by a participant who had brought a 4WD vehicle. As one participant who accepted
this offer put it, “it was getting very late and the water was getting close”. In future,
participants should walk out to the far end of the beach making observations and asking
questions on the way. The vehicle should meet them at the end of the activity and drive back
along the beach – a reward for hard work.
Figure 21 Walking back from Cape Kidnappers.

Figure 22 Examining a tilted bed at Cape Kidnappers.
4.8 HIGHLIGHTS
The diverse group of participants yielded a broad range of responses that can be grouped
into three main components:
Course content — learning about the Earth’s structure, fieldwork component (e.g. Darkys
Spur), learning about local environment, subject knowledge of “rocks and land sediments,
history of times gone by”, usefulness of the course to whanau.
I really did enjoy the microscope a lot. Learning about the Earth’s structure. How rocks
are formed, the colours, the ageing process and learning to identify and read into the
different landscapes. Taking auger core samples and seeing how the Ahuriri estuary
was pre-[Hawke’s Bay] earthquake in 1931 (Participant 5, post-wānanga survey).
The highlight for me is the microscope. That difference between looking at something
with the naked eye and the taking a look at it under the microscope is an opportunity
one doesn’t get too often….got my attention. At the microscopic level things look
different…because when you look at dirt it looks like dirt and you ignore it. And we
walk around unaware of that microscopic world….And when you take a look at it under
the microscope, its magnificent and you don’t ordinarily see it (Participant 5, interview).
Delivery style — “the presentations” (especially the Antarctica presentation), learning
process, specific field, class size, “pace and ease of the classes”, “combo of class work and
hīkoi”, “hands-on experience”.

I enjoyed the whole event, the participants and the scientists. I really liked the combo
of class work and hīkoi. The pace and ease of the classes and the hands on was
awesome… And the presentations of the scientists and the amount of knowledge
imparted in a way that I could understand and absorb (Participant 5, post-wānanga
survey).
Social factors — enthusiasm and friendliness of the group, hospitality of the host marae,
getting to know new people.
We had a good size group, some came from different hapū. It was most enjoyable to
be part of the group. Our accommodation and food at Kohupātiki Marae was excellent
(Participant 4, post-wānanga survey).
Friendly down to earth men and women — although degrees hanging out of the
pockets spoke to the whanau, who became engrossed in their korero — have just
learnt heaps about the whenua we look and admire every day and only just realising
what we been missing. E hika ma. (Participant 2, post-wānanga survey)
Was great to see whanau from other hapū/marae participating. Enjoyed the size of the
class. I was happy Kohupātiki was the venue. I am glad to have found whanau in high
places...duration was great. (Participant 5, post-wānanga survey).
One of the more multi-faceted answers is represented, below, and emphasises that part of
the “enjoyment” of the wānanga was the outcomes of the learning experience.
I enjoyed the demystification of earth science and geology for our whanau, and their
growing enthusiasm. Because it has helped develop and place more of our people in a
better position to understand and contribute to current and future issues on the subject
In many of these statements, the power of the type of learning process was emphasised,
particularly in the phrase, “the demystification of earth science and geology” and knowledge,
“imparted in a way that I could understand and absorb”. The delivery style appealed to
participants from all background and abilities. As one participant put it:
Guys like myself, that haven’t been in the classroom like that, and I could follow it. I did
actually follow stage by stage when it was put on the whiteboard or the screen.
Whereas if it was down on paper, I would struggle with it, and I think others would,
too...I could follow everything….I can actually follow the photos, you know, the different
layers of soil on the presentation…it stuck in my head…and having the stones in front
of me, you know, grinding them, and then I could relate that to the presentation
Many participants provided a positive answer to the question of what they had enjoyed least:
“nothing”, “I enjoyed it all”. “I thought it was a very good program”. The only issues were
environmental (the effect of the hot weather) and the matter of time: “I didn't have the time to
participate 100%”, “I would have liked, more time spent on detail Topics”, “Not enough time
and korero” and a request for “a bit more on microscope work? What do the findings mean
and how and what are they analysed for?”.
Many participants commented on the accessibility of the language for non-experts. The
following statement provides an example of one response to an interview question on what
the participant found difficult about the wānanga:

It’s not difficult, it was explained nicely. It’s new information for me and it takes time to
absorb that. But I thought all you guys did a wonderful job of using lay language, so
you weren’t speaking too technical (Participant 5, interview).
4.9 CONNECTIONS TO CULTURAL/LOCAL KNOWLEDGE
Māori have a long association with New Zealand’s natural environment. This association is
based on knowledge that has built up over time through centuries of interaction with the
natural world. It includes an interpretation of the processes that have led to the development
of significant geomorphic features.
A growing number of iwi are collaborating with scientists on conservation, resource
management and energy projects, so there is an increased need to discuss the philosophical
world views underpinning these interactions.
Participants were asked about the cultural connections they made between the content of the
wānanga and their local/cultural knowledge. In the responses to the post-wānanga survey,
particular connections were identified between creation myths, earthquakes, volcanic activity,
hydrological landscapes, and traditional knowledge of uplift in the region. We discuss these
connections below.
4.9.1 Mātauranga Māori and Western Science
For one of the participants, the content of the wānanga was connected to Maori creation
stories.
From our Māori creation stories of Te Kore, the Nothingness, Te Po the Night, and Te
Ao the light. Raised questions for me like, “How did Māori know it was nothingness,
creation of earth and universe had not occurred”? Māori recite 12 planes of knowledge
before Rangi and Papatūānuku were separated, which allowed light to emerge
The creation of the universe is reflected in the genealogy whakapapa back to the beginning
of time and of the creation of the universe.
4.9.2 Earthquake legends
Two participants made references to the familiarity of the Māori culture with uplift and
upheaval from earthquakes in their survey response. The first quotation refers to Ahuriri,
which is the Māori name for Napier. It comes from the Māori chief Tu Ahuriri, who cut a
channel into the lagoon at Ahuriri because the Westshore entrance had become blocked.
The name may also mean ‘fierce rushing’ — ahu, ‘to move’, riri, ‘angry’ —from ‘the swift
current in the channel where the river runs into the sea’ (Reed Dictionary).
Poraiti: land up rising out of the sea. Earthquake action. Same evidence at Ahuriri
The Maori tradition and whakapapa aligning with Rūaumoko reveals that Maori were
familiar with earth movement and upheaval, and some of the korero related to the area
give examples of how particular land features were made (Participant 6, post-wānanga
survey).

In Māori tradition, earthquakes are caused by the god Rūaumoko (or Rūamoko), the son of
Ranginui (the Sky) and his wife Papatūānuku (the Earth). The story is that Ranginui was
separated from Papatūānuku, and as a result, his tears flooded the land. As a resolution,
their sons decided to turn their mother so that she faced downwards. This meant that the
two would not be constant witness to the sorrow of one another and hence, be prone to more
grieving. When Papatūānuku was turned over, Rūaumoko was still at her breast. As a
consequence, he was carried to the underworld, below, where he was provided with fire to
keep him warm. Rūaumoko hence became the god of earthquakes and volcanoes, and as
he walks around, creates disturbance in the land above (Te Ara, 2014).
4.9.3 Volcanic legends
One participant also noted connections between the science and traditional Maori stories
around volcanic activity.
I think about waiata and korero that relate to geological events, like Maui fishing up the
North Island. There is a waiata from around Mount Tongariro. A chief was climbing
the mountain and became chilled so he called to Pele, goddess of fire in Hawaii, to
send fire to warm them. She sends fire deep in the earth to emerge from Mount
Tongariro. Are volcanoes linked underground? (Participant 5, post-wānanga survey).
You know when you were showing us some core samples out by the lake…and the
volcanic ash was laid down thousands of years ago. Well, in some of these places, if
you go back in Māori waiata, in Maori kōrero stories, you will hear about this in song
form. I put that one down about Pele …. So that was my question in geology, so do
volcanoes have a link underground? So that’s what we call the Ring of Fire. All those
volcanoes on the ring of fire, are they underground, somehow connected? (Participant
4, interview).
Te Ika-a-Māui is the Māori name for the North Island of New Zealand. It is translated to “the
fish of Māui”, from the story of when Māui hauled up North Island on his waka. Māui was also
a god at this time. He was the last-born in a family of five sons and was an outcast and hated
by his brothers. Despite this, he accomplished many things including taming the sun,
capturing fire, fighting death, and fishing up New Zealand.
Traditionally, Tongariro is the belly of the fish that Māui caught, and there are many Maori
legends around this mountain, often with different versions of the same general story. This
story was that the gods from Hawaii sent fire to warm chief Ngatoroirangi, who was chilled on
his ascent to the summit of Tongariro and called out to his ancestral spirits and powerful
sisters. The fire travelled underground to a number of places, before ascending to the top of
Tongariro and reviving him. Hence, this participant asked the question, are the volcanoes on
the ring of fire connected underground?
4.9.4 River legends
One participant made reference to the alignment of Maori legends about the formation of
rivers with scientific geological processes.
The Ruataniwha Plains and the battle between two taniwha that resulted in two
channels being opened for the Waipawa and Tukituki Rivers to flow out of the former
lake aligns with geological reality (Participant 6, post-wānanga survey).

Here, according to this legend, two taniwha resided in a lake that was located in the upper
basin of the current Tukituki River. Their fight for possession over a boy who accidently fell
in the lake led to the formation of the Waipawa and Tukituki rivers that drained this lake. The
meaning of the word, “Tukituki” is “to demolish”, and is associated with the destruction of this
legendary lake.
4.9.5 Sea-level legends
One participant pointed out both during Te Kura Whenua and in his post-wānanga survey
that the waka (traditional canoe) sitting at the top of a mountain range (named as such)
pointed to Maori knowledge of sea levels that were once much higher in relation to the
current environment.
Other hapū also have their own traditional knowledge of the origin of local landmarks. If
we take the Te Waka Range, the waka sits at the top on the horizon, indicating Maori
prior knowledge and acceptance that the sea was higher up before the land eroded
away (Participant 2, post-wānanga survey).
The Te Waka Range was so named due to its resemblence to the hull of a canoe. Its full
name is Te Waka o Ngarangikataka, and the legend is that it was here that the ancient Maori
ancestors pulled up their canoe on which to rest. Whilst resting, the sea subsequently
disappeared, leaving them a great distance from the ocean. Hence, they abandoned their
canoes and made them tapu (sacred/forbidden). When many years later, some young men
came to move them, they were turned to stone in the process (Barber, 2012).
4.9.6 Increased awareness of traditional practices
Foraging is the gathering of wild food for the purposes of consumption. It is an integral part
of the Maori culture, traditionally used to supplement agricultural practices (Wham et al.,
2012). The practice is regarded as family-oriented, with strong connections to links to iwi or
hapū and rohe. Additionally, foraging provides an opportunity for gathering kai (food) in a
place that a family regularly frequents for leisure purposes. Commonly, this involves looking
for foodstuff such as watercress, puha, shellfish, fruit, and fennel (Hall, 2014).
One of the participants was an adept forager, and consequently, had an in-depth knowledge
the local terrain. However, he pointed out the difference that interacting with this landscape
through the lens of geological sciences had made.
I think I have an awareness it’s there and colours tell me that things have a reason for
being different but wouldn’t know what caused it might hazard a guess but when
pointed out it was so logical. I’ve been walking these pathways and places for ages,
fishing both night and day, hunting and gathering — foraging for kai, hāngī stones,
rocks to anchor nets, seaweed, to pāwhara the tuna and fish — preserving while
camping out for a couple of days (Participant 2, post-wānanga survey).
The participant had gained a greater awareness of the processes that had formed this
landscape.
4.9.7 Complementing oral history
One participant found that the wānanga stimulated a new-found interest in the history of the
region. Another said that this was:

What my grandparents told me, my aunties. Finishing off what I’ve been told. Not exactly
the same (Participant 2, interview).
This was similar to comments made in an interview with another participant:
Our tīpūna had this knowledge [for], you know, thousands and thousands of years
old…that have been there for a long time…I guess, science has been able to quantify,
give a timeframe, a timescale to our stories that are years and years old. So now with
the science…certain areas and some of the stories we have, that’s 8 million years ago.
So now, the children, our mokopuna are singing about something that’s 8 million years
old, probably even older than that. That’s been really amazing! (Participant 9,
interview).
The local knowledge provided a context for the science.
4.9.8 Mauri (life-force or life essence)
During an interview, another participant, fascinated by the new world that the microscope
opened up, imparted that this microscopic world, reminded her of mauri, the Māori word that
loosely translates as “life-force”.
And that makes me think about our own, the Māori world, referencing the Milky Way
and referencing the view of Mauri. Well, Mauri is the life essence. When we always
talk about everything, everything has Mauri. There isn’t a creative thing that doesn’t
have its own Mauri…nothing is created without Mauri. So that permeates plant life,
mineral life, the water…it just reminds me, when you get down to the small particles,
how beautiful it is (Participant 5, interview).
This belief had direct relevance to some of the participants at Te Kura Whenua, who sought
to restore the mauri of the local rivers and what this participant referred to as a “cultural dis-
connection” to the river that had arisen due to water quality issues.
In our quest for water quality, to help restore our rivers to a better mauri. We get better
health and wellbeing when the Mauri is flowing freely and freshly and doing what Mauri
does, without human interference. And when we humans interfere and tamper with
Mauri…when you destroy the Mauri with pollution and all that, you disturb the Mauri, it
can’t have its full potential (Participant 5, interview).
Hence, being able to core the local river, analyse the sediment and potentially be able to
identify any contaminants that interfered with its Mauri, was part of the process of being able
to tackle the problem. Tackling the problem would permit the whanau to reconnect with the
river, particularly in terms of cultural practices, such as swimming.
Finally, for one participant, the science provided a more thorough grounding in the formation
of the New Zealand landscape.
Yes who believes in Māori Legends that Maui actually fished up the North Island!!! I
think just listening to our scientist explain how the landscape was formed it was surreal
in its self I now have a better understanding (Participant 4, post-wānanga survey).

4.9.9 Benefits of attendance
Participants were asked what they got out of attending Te Kura Whenua, and to what extent
it was what they expected. The responses were closely correlated, and related to a small
number of factors. Quotations are listed according to factors below. Note that some quote
overlap between factors
• Increase in geological knowledge – “good info”, refreshed and improved subject
knowledge
A greater understanding of geological time and the sedimentary processes and layers.
I appreciated the whakawhanaungatanga and the sharing of experiences. The use of
the microscopes was interesting as it allowed us to "process" sediments down to their
basic components, highlighting the varied makeup of sands and rocks (Participant 6,
post-wānanga survey).
The science has told me how I can adapt that little bit of knowledge I learnt in class in
small ways or large ways. We can do that to do our own coring and get that analysed,
so that we understand ourselves what is going on and that we are active participants in
it. I think that was quite valuable (Participant 4, interview).
• Enhanced local knowledge
Greater knowledge and better connections to the local and national scene (Participant
7, post-wānanga survey).
The wānanga helped refresh and grow my understandings of Earth science, and was
particularly useful when using local examples. The history and impacts on the local
environment, the trends and the future (Participant 1, post-wānanga survey).
Not really didn’t think I had the knowledge or skill to be in this league — but was
amazed at how at one I was with the geology — just never learnt to that depth excuse
the pun — only learnt through observation and being taught by my tīpūna and cousins
• Connection to/awareness of the environment
That’s about the only thing I haven’t seen, under the ground. I was just blown away by
the whole thing…And going out to see those rocks. My whole life was going past those
rocks and I never took any notice (Participant 2, interview).
I feel more connected to the Earth in a new way perhaps in an expanded grander way.
I have always related to the Awa, Ngahere, whenua and Mts, but not at the level these
classes made me aware of. I am relating to Earth in a new way, especially after seeing
its tiny parts under the microscope. I have been fascinated by rocks and gems all my
life. Attending this wānanga has made me more aware of our ever changing landscape
both past, present and future. The impacts of global warming, gas, oil and our precious
water and fracking and reminds me of our own responsibility to be mindful of our own
footprint. The presentation on Antarctica was very informative and great (Participant 5,
interview).
To me it was Awareness. The element of surprise was how the land and ocean reacts
to earthquakes, tsunamis volcanic eruptions and the effects of climate change

When we go out gathering food that’s when we use that knowledge and we talk about
it…when we’re on the site that’s when we start repeating what we know….That’s how
we engage, taking children to the river to do a core sample, getting them to feel the
different layers etc….Cape Kidnappers will never be the same nor will Lake Tūtira,
because when we take our kids there we can speak a little bit about if from what we’ve
learnt. And that’s how you reconnect or stay connected to the land. And that’s how
children begin to understand their place on the land….that’s the Maori view, you know,
when we give our genealogy, our genealogy starts from the physical surroundings:
your mountain, you identify with, your river, and then you do your genealogy your
grandparents who were here and you name your location here and you identify that
your family have been here and will always belong here. This is the place where they
settled and lived….this is where I identify with regardless of where I am…It gives us
responsibilities for that which is around us (Participant 2, interview).
• Access to and building of expertise in the community
It also created a dedicated core interested and up-skilled on the subject as well as
providing for myself and others very useful links to experienced experts on specific
subjects. The wānanga met my expectations (Participant 10, post-wānanga survey).
I’ve still got those rocks. I keep them so if I have korero, I take the rocks and say, ‘how
old do you think this is?’ (Participant 2, interview).
Learning the difference between aquifers, groundwater, surface water etc., helped with
collaborating with stakeholders (Participant 5, interview).
Probably the highlight for me, yesterday, was getting an understanding about the
process of fracking. Just like, I spoke to Brad, it was, a lot of people had a bit of a
phobia on something they don’t fully understand, partly due to not enough information
on something they didn’t understand, partly fear, and there is also a good chunk about,
anti-government, also I feel, anything to do with government, okay, anybody coming in
to do stuff and going back out, so I guess there is a bit of scare-mongering involved in
there…really cool to have someone like Brad to come in and share his knowledge and
understanding about the process of fracking and the questions to ask. What are these
companies going to do? How are they going to look after our environment?
• Connection to GNS science/scientists
Through this I’ve talked to you more often, and emails, have a contact at GNS has
been to Antarctica – now I know someone who has been there (Participant 3,
interview).
• Increased understanding about the nature of science (NOS)
The difference between observing and interpretation. I found that quite
valuable…because it will take me to look at nature how it is, by observing it
first…because sometimes you’re observing something but you’re really interpreting
something…I could overlay that one right on the river…When we do sampling and
when we do reports, when we try to do our on the monitoring. I have a better concept
of observing now and that sort of detaches me away from my emotional part that wants
to have it pristine and everything. But to actually be able to look at it as it is….there’s a
distinction there (Participant 5, interview).

These quotes highlight that the spiritual components of Te Kura Whenua and the increased
connection and awareness experienced by participants were the most dominant benefits
listed. The process appears to have actively connected science to local knowledge and
values. Moreover, a sense of community was built, with one participant stating that she now
regularly ran into participants in the street.

5.0 EXPLORING SCIENTIFIC KNOWLEDGE: INTERSECTIONS WITH
MATURANGA MAORI
One of the objectives of the project was to enable participants to begin to understand the
nature of science through experience. Stemming from this was also a desire to explore the
intersections between a western science paradigm and mātauranga Maori.
5.1 NATURE OF SCIENCE
The nature of science is a “complex, multi-faceted and dynamic enterprise” that is difficult to
define (Vaquez-Alonso et al., 2005; Manassero-Mas et al., 2007). The following definition
has been used for the purposes of this study:
The nature of science is a fertile hybrid arena that blends aspects of various social studies of
science including the history, sociology, and philosophy of science combined with research
from the cognitive sciences such as psychology into a rich description of what science is,
how it works, how scientists operate as a social group, and how society itself both directs
and reacts to scientific endeavours (McComas et al, 1998:4).
Evaluating teaching on the nature of science, which we wanted to do in the course of this
project, is difficult when it is difficult to define the nature of science. In response, we
acknowledge that undertaking a quantitative analysis is fraught with problems. Instead, we
undertook a qualitative analysis of how understandings of the nature of science have
changed through this project, by exploring the views expressed by participants before and
after the wānanga. We asked participants what science meant to them, and how scientists
constructed new knowledge. We address pre-and post-wānanga responses below, looking
for differences in understanding that emerged through an immersive experience.
5.2 WHAT IS SCIENCE?
Prior to Te Kura Whenua, our survey revealed that participants in this study had a fairly good
basic understanding of science. They were asked to explain what the term ‘science’ meant
to them, and comments focused on three aspects:
The first was about what science entails:
Wanting to know what in whenua wai, toka, compounds etc etc. What why how when
where. Solutions, problem solving (Participant 7, pre-wānanga survey).
Explanation and understanding of the world around, from atoms and sub-particles to
cities and lost civilizations (Participant 3, pre-wānanga survey).
Study! In-depth. Research (Participant 4, pre-wānanga survey).
Discovery (Participant 3, pre-wānanga survey).
Knowledge (Participant 5, pre-wānanga survey).
A pakeha term of 'whakapapa', of learning and discovery (Participant 9, pre-wānanga
survey).

The second was about the practice of science:
Informed inquiry of a rigorous, but flexible nature (Participant 2, pre-wānanga survey).
Research, analyse, study: western paradigm that does not readily adapt to tikanga
Maori and mātauranga Maori (Participant 6, pre-wānanga survey).
Data gathering (Participant 7, pre-wānanga survey).
The third was about the application of scientific knowledge.
Mātauranga Maori and Science as taught at school has enabled me to utilise and
enhance my practicum in hunting and gather, fishing mara Kai Maora? Ngahere
(Participant 2, pre-wānanga survey).
The relatively informed level of these rudimentary definitions may be associated with the
strong science backgrounds of many of the participants (engineering, psychology,
environmental studies). Participants made immediate linkages to the relationship between
western science and Maori ethics and traditional practices.
After the wānanga, participants were asked to answer the same question, and asked
whether it had altered from their initial understandings. Three participants, notably with a
science background, revealed that their understanding had not changed, albeit their wording
was more astute in nature.
Science for me means "a logical and systematic understanding of how and why things
work or exist." Hasn't changed what science means to me (Participant 10, post-
wānanga survey).
Similar to my initial answer. What why when how time scales...(Participant 7, post-
wānanga survey).
It still means study and research, apologies for my other comment in the pre-wānanga
phase (knowing more and more about less and less). It was meant to imply that after
gaining an app (Participant 6, post-wānanga survey).
For others, there was an alteration in their understandings. One participant attributed this to
the fieldwork.
Science means for me, now the difference between observing which is permanent and
interpretation which is impermanent. This lesson was at Lake Tūtira (Participant 5,
Science means to me to learn discover learn, gain scientific knowledge, and be able to
understand, and produce solutions to problems we encounter (Participant 4, post-
wānanga survey)..
In-depth knowledge about how the world was formed what causes things to be what
they are today. Heaps of ways, my knowledge has been strengthened. Actually it
complements my mātauranga Maori knowledge 'because it’s there' (Participant 2, post-
wānanga survey).

5.3 THE PROCESS OF SCIENCE
If we look at 'whakapapa' the knowledge is already there. We are making the connections for
the uninformed to be informed (new knowledge). By researching and making links makes it
new knowledge (Participant 9, pre-wānanga survey).
In order to gain a more thorough understanding of the processes involved in science, we
asked some further questions of participants both before and after the wānanga: How do
scientists create new knowledge in their subject area? What do they have to do? And post-
wānanga: How has your understanding of this changed by attending the wānanga?
Responses to the pre-wānanga survey showed a good to considerable understanding about
how scientists created new knowledge. Responses included words such as “investigate”,
“study”, “research”, “explore”, “look”, “listen”, “talk”, “hands on”, “trial and error”, “samples”,
“observe”, “curiosity”, “reading”, “subjective”, “comparative”, “field research”, “environmental
change” and “experiments”. Post-wānanga, there were similar words, but often with backing
from particular methods used during the fieldwork.
In order to assess the difference between the two questions, and any change of
understanding, we compared comments from the same participants, albeit maintaining
anonymity. Some examples that suggest that understanding has increased are provided
below:
Pre-wānanga: Observe. Research.
Post-wānanga: Scientists create new knowledge through experience, hands on, core
sampling, etc, trial and error. Over time. I experienced this on the wānanga,
hands on, trial and error, sampling, awesome (Participant 5).
Pre-wānanga: By knowing more and more about less.
Post-wānanga: In some ways it has to do with the application of science and
methodologies to enable the unlocking of new systems, processes and
technologies. I found the striking of the rock from Wyoming — thus
releasing the gas, a good example of the potentiality within shale. This
would be more easily understood by Maori, than trying to verbally explain
the fracking technology. Science within the geological realm is probably
about thinking of alternative uses for known chemical, substances and/or
natural processes (Participant 6).
Post-wānanga, other participants expressed their desire to increase their knowledge and
understanding of this area.
Pre-wānanga: Observation, comparative, subjective, reading, holding wānanga, curiosity.
Post-wānanga: I suppose just turning rocks over and digging deeper into the core — not
really. I’ve known that knowledge is power and at the time my upbringing
and capacity was limited to ensuring I made a dollar to buy a crust.
Probably want to attend more wānanga of this natural to increase my
capacity. Dream on E Hoa (Participant 2).
Pre-wānanga: Explore, samples, study.
Post-wānanga: Scientists need to further there [sic] learning and discover more scientific
knowledge either in New Zealand or in other countries of the world. Have
and attend, more Te Kura Whenua Wānanga at local Marae. Any changes
to me will be more preparation work as I have a better understanding since
our last wānanga (Participant 4).

There was also a change here, from abstract, a-contextual understandings of the production
of scientific knowledge to references to specific locations and/or geology.
5.4 COMMUNITY INTERACTIONS WITH SCIENCE
At the beginning of Te Kura Whenua, participants were asked in their survey: What do you
think scientists at GNS need to do to enhance the transfer of scientific knowledge to Ngāti
Kahungunu?
Overwhelmingly, the answer was to hold these types of wānanga on an on-going basis
(“keep coming back”; “hold more of these types of hui”), involving “interaction”, “experience”,
“seminars”, a “play and learn” approach and relevance to the region. As one participant put
it, it was important for scientists also to learn “what makes us tick” in order to have the
appropriate delivery and content, with what another called “greater interaction both ways”.
Another suggestion was involving school-age children. Some examples are provided below:
This process is necessarily that, a process which must be hard [unable to read
writing].....and quickly amenable to each specific subgroup, thusly teach the
participants how to learn — methods better than facts (Participant 1, pre-wānanga
survey).
Hold wānanga pertaining to our particular area. Soil and rock types, enrich our
knowledge and appreciate what makes us tick, play and learn, grow.
More Te Kura Whenua Involve high schools and primaries. Have workshops. Offer
work ex Drop-in centre (Participant 3, pre-wānanga survey).
Keep coming back to inform and give experience (Participant 5, pre-wānanga survey).
The overall impression was that there was a considerable demand for this type of cross-
cultural mutual learning experience on an on-going basis and extended to the wider whanau
in the region.
Pre-wānanga, participants were also asked: “in what ways have your local community used
scientific concepts and knowledge to help make decisions”? Answers included: monitoring
of water levels for dams and horticulture, measuring water quality, “water allocation”, “marine
science and contaminant loading to inform resource management decisions”, sampling the
biota of the lake bed in Lake Tūtira and surrounding land, environmental impact assessment
of Ruataniwha dam and for sovereignty, self-governance and ethical resource management.
Some more detailed examples are below:
For sovereignty and self-governance, health, social and economic factors for
development and/or stewardship of resources and to understand the short and long
term impacts (footprint) of resource development & management (Participant 1, pre-
wānanga survey).
Consider weather, soil content, alluvial deposits, orchard planting, types of fruit and
vegetables, varieties that produce better crops (Participant 2, pre-wānanga survey).
On Lake Tūtira we have done sampling of what animals, fish etc. that are living on the
lake bed and surrounding land. Weighing and measuring eels and other things

Currently, the Ruataniwha dam is a hot topic and scientists have been brought in to
explain the environmental impacts of the dam. Using this expert knowledge, whanau
are gravely concerned about the environmental impact and fear the driver is economic
Post-wānanga, participants were then asked: How will you use the knowledge and skills you
learned to help your community? Whilst this question addressed the usefulness of the
material, it also addressed the ways in which participants were empowered by attending the
course.
Some participants were interested in using the material to assist their on-going work in the
community: environmental monitoring, teaching, and work around Treaty agreements.
I will encourage hikoi [tr. Walks/journeys] for our community, especially for youth to visit
some of the locations we went to. Listen to Kaumātua of the area who know their lands.
We will make core sampling part of our on-going "Operation Patiki Project" and share
that with our whanau, moko, Marae, community. I will encourage students to consider
Geology as a career path. Invite GNS back to Kohupatiki. Share what we have learned
with all. Tell everyone, to build on rock rather than sand (Participant 5, post-wānanga
survey).
Will include this to assist with my mahi [tr. Work] with students and young adults that I
interact with on numerous occasions. We will also get some basic gear together to go
on other exploratory trips. My mahi with the oil and gas sectors will integrate with this
and help form a better overall picture for the whanau (Participant 6, post-wānanga
survey).
The knowledge would be integrated into existing practices and projects, to enhance their
worth and effectiveness. One of these, Operation Pātiki (see:
http://www.waateanews.com/Waatea+News.html?story_id=MjE5OA==) is an on-going
project to measure the numbers of black flounder in the Clive River. It was a survey that: “by
fishing with the moon in the traditional way…brought together mātauranga Māori and
Western science methodology of observation and data collection” (Uma Broadcasting Ltd,
2012). In this instance, the science would be used (as it was during the wānanga) to assess
the water quality in the river.
As the first quotation suggests, the course precipitated a noticeable enthusiasm for geology,
which this participant was keen to share. Others were also keen to share the knowledge and
information with the wider community.
By being more informed, working with those who have been informed and assisting the
community be more informed. This will equally help determine the most relevant
questions and where to find the answers and in turn hopefully contribute to constructive
discussions. Essentially understanding the past to make the best possible decisions for
the future (Participant 10, post-wānanga survey).
First I will keep myself up to date with new information, on natural resources and
climate change. Have group discussion with the community at our local Marae
As the first part of the quote suggests, the wānanga provided the tools and knowledge to be
able to devise appropriate questions/hypotheses, with answers that can lead to dialogue that

was “constructive”. There was also a desire from the second participant to update this
knowledge on an on-going basis.
Finally, one participant wanted to use the knowledge from the wānanga to link “Science to
Mātauranga Maori” and another, to use the science to aid traditional food-gathering
practices.
Well now I can articulate more about my foraging — about surroundings I observed
and to find out more about why the kai favours this spot rather then elsewhere —
where to go look and avoid certain places because of (Participant2, post-wānanga
survey).
One again, these comments emphasise the building of relationships between Mātauranga
Maori and the western scientific paradigm; moreover, that they are not incompatible.

6.0 CRITIQUE
Opportunities for improvements to the project were investigated at a debrief session amongst
the scientific team, and as part of the post-wānanga questionnaire. The opportunities
identified are discussed below.
6.1 PARTICIPANT COMMENTS
Participants were asked to write any comments they had about the wānanga that might help
the organisers develop it for future participants. These comments reflect others listed in this
report and pivoted around:
• Time and timing — allowing more time for the topics, timing the wānanga so that they
don’t coincide with local events; adding an extra day to the programme;
I think we'll come to this through continued conversations between participants and
organisers including where possible, 'kanohi ki te kanohi' and 'pakohiwi ki te pakohiwi'
Timing — to plan in order to get whanau to join in — ensure timing of year is right — so
much happening in the Bay weather is good most of the time so heaps of things
happening — Wānanga — Festivities — celebrations Waka Ama Te Mātau A Maui
Waka, Art Deco, Concerts in the Wineyards.and Marae Hui. Kapa Haka (Participant 2,
[On that fourth day] I would like to have had a real breaking down, a recap of
everything we’ve done so that we can really get it (Participant 5, interview).
• Group size and diversity — maintaining a small learning group, allowing high school
children to attend alongside parents, opening up to the wider whanau;
I did notice it was a small group, so maybe if there is a way to engage more of the hapū
groups…maybe some of the ones that attended this one, could go over and spread the
message to get a bit more community engagement. I think that’d be really positive,
more community based. To get people normally, scientists that are passionate about
the land. To try and encourage more whanau, I think that would help with
understanding, with fracking as well (Participant 9, interview).
• Content — adding additional sites such as caves and a sand spit, adding a section on
earthquakes and tsunamis, additional microscope work, further visual presentations;
Can you add Caves to the programme? Would like to experience more on
microscope work, and would like to see more presentations like Antarctica. I thought
as we all did the wānanga was awesome in many ways. I think the flow was great and
all of you made it fun to be in learning mode. Thank you all from GNS for coming to
our marae KohupātikiKohupatiki. Ka nui te mihi kia koutou (Participant 5, post-
wānanga survey).
• Relationships — On-going conversations between participants and scientists.
• Andragogical [adult-oriented] teaching approach — one participant thought that it was
important to make sure that people were treated appropriately as adult-learners,
particularly in terms of taking responsibility for their own safety.

• Co-ordination of the Cape Kidnappers Trip — a focus on one or two particular sections
at Cape Kidnappers, with transport both to and from these sites, would be a preferred
option to a long walk back along the coast with little time for observation.
The programme was excellent as it gave a range of field trips with different types of
activity. Perhaps on reflection the Cape Kidnappers hikoi could have been a bit better
co-ordinated. Something like travelling out to the Cape, looking at one particular area,
then coming back halfway before walking the rest of the way (Participant 6, post-
wānanga survey).
6.2 TEAM DEBRIEF
An in-depth debrief was held post-wānanga, where the positives, negatives and ways
forward for future Te Kura Whenua were discussed. These observations closely paralleled
those of participants. There was unanimous agreement that the event went extremely well.
Supporting this, some of the positives (as a collective) we identified in our debrief were:
• Group rapport:
- How welcoming people were when we arrived and how staying at the marae was
a good way to immerse ourselves and participants into the culture and
programme.
- Stronger relationships with iwi, with GNS staff being proactive in their approach
- A committed core of participants interested in geological sciences
- Participants were excited by the fieldwork, with particular observations noted
such as someone’s “eyes lighting up when they got the message about the
raised shell bed” whilst doing transect analysis at Ahuriri.
- Having Rawiri and Diane participating in the event was extremely important and
served as a good example to participants that it’s okay to ask “any old questions”.
- Participants were all intelligent, inquisitive, jumped right into the fieldwork and
pushed the learning along.
- Although numbers were small, people were involved and engaged and can
communicate their experience to others in the community.
• Suitable approach to geological sciences outreach:
- The “help and guide but don’t tell” approach worked very well with adult learners.
- One facilitator was really impressed with the way participants handled the
fieldwork at Lake Tūtira.
- It was useful to have the microscopes available so that participants could analyse
their samples.
- The model for Te Kura Whenua is there, but allowing visiting scientists to assist
for a short period of time works well. In particular, it was noted that it was useful
to have someone from the university involved.
• Flexibility of programme:
- That the spontaneous decision of participants to conduct coring of their own river
was well-integrated into the programme and that future wānanga should allow
time for people to decide on and implement their own project. Essentially,
flexibility should be implicitly built into the programme.

- To potentially open this up to high-school age children related to participants, as
requested by some members of the marae. It was noted that there would be the
issue of taking a child out of school to also consider.
- Some of the most beneficial experiences were through unplanned, emergent
discussions that occurred throughout the wānanga.
- A large amount of time actually spent in the field, with an extra day to spread out
the activities to ease the pressure and allow evening discussions to occur over
four days.
These positives strongly reflected the comments of participants, showing there was a good
correlation between perceptions. Some of the issues that arose for us as a group were:
• The need to manage the expectations of participants about the wānanga.
• The risk of trying to fit too much into the programme, which did not leave a lot of room
for down-time. The programme was highly intensive and with added classroom time
after dinner, it often finished after 10pm at night.
• The social science/evaluation component of the wānanga needed more clarification to
participants; particularly how it fitted in
• Cape Kidnappers — similarly to participants, it was felt that there was a need to select
specific sites and arrange transport there as well as back, to allow more time for
fieldwork and particular activities.
• Ensuring that visiting scientists were briefed on the experiential learning process and
techniques (e.g. “showing and questioning, not telling”) and had sufficient time to
prepare for this.
The lessons from these issues can be taken into account in future wānanga. These lessons
are:
• being clear about what participants can and can’t gain from attending (allowing
participants to ask specific questions about this would also help)
• a more detailed explanation of the role of the social science component in helping to
secure future funding.
• future programmes should be both pared down in terms of content and extended to
four full days to allow flexibility and down-time for participants.
• Any planned field excursions should be tested beforehand, in terms of timing and
viability.
• a short introduction to the teaching methods for visiting scientists, providing them with
enough time to practice these techniques with one of the facilitators would have added
value for the programme.

7.0 CONCLUSIONS
Although the number of iwi participants was lower than planned, it was an ideal number for
piloting this initiative. The iwi participants were all very motivated and their growing
enthusiasm, as borne out by the survey results, was very pleasing. Practical hands-on
learning involving activities in the field worked well with participants from a wide range of
backgrounds. We have demonstrated that it is a highly effective means of raising awareness
about how science works and how it can be utilised to address issues important to Māori.
GNS Science participants gained a greater appreciation of Ngāti Kahungungu’s perspective
on natural resources and environmental protection, and developed an understanding of how
mātauranga-a-iwi can be integrated into their research, especially in the fields of geohazards
and climate change.
One participant noted that it was a pity her teenage daughter could not attend. For this
reason, future wānanga will still focus on adults but participation of high-school students will
be encouraged and we will offer more opportunities for the wider whanau to participate.
In future planning, it will be important to avoid clashes with other events and ensure that
advertising and invitations extend more widely into hapu and affiliated iwi groups, to increase
participation numbers and ensure the wider Māori community have every opportunity to
participate.

8.0 ACKNOWLEDGMENTS
Te Kura Whenua was supported by a GNS Science Strategic Development Fund (SDF)
grant. We are very grateful the team at Ngāti Kahungunu Incorporated for their help in
organising the wānanga. We also thank Bruce Hayward (Geomarine Research) and Brad
Field for participating in the wānanga, and Kyle Bland for providing valuable advice and
information on the sites visited. Thanks to Margaret McGuire and the team at Kohupātiki
Marae for making our stay at the marae so enjoyable.

9.0 REFERENCES
Alters, B. J. (1997). Nature of science: a diversity or uniformity of ideas? Journal of Research in
Science Teaching, 34:10, 1105-1108.
Barber, B. (2012). A Māori cultural review of current schedule of Outstanding Natural Landscapes.
Report prepared for Ipurangi Developments Limited, 26 October 2012. 26pp.
Bartholomew, H., Osborne, J. and Ratcliffe, M. (2004). Teaching students ‘ideas-about-science’: five
dimensions of effective practice. Science Education, 88:5, 655-682.
Hall, C. M. (2014). Why Forage When You Don’t Have To? Personal and Cultural Meaning in
Recreational Foraging: A New Zealand study. Unpublished paper. Downloaded on 9
th
October 2014 from:
https://www.academia.edu/2048227/Why_Forage_When_You_Dont_Have_To_Personal_and
_Cultural_Meaning_in_Recreational_Foraging_A_New_Zealand_study
Cotham, J. and Smith, E. (1981). Development and validation of the conceptions of scientific theories
test. Journal of Research in Science Teaching, 18:5, 387-398.
Manassero-Mas, M. A., Vazquez-Alonso, A., Acevedo-Diaz, J. A. and Acevedo-Romero, P. (2007).
Consensus in the nature of science: a two-face coin in science education. Paper presented at
the 6th conference of the European Science Education Research Association (ESERA),
Malmo University, Malmo, Sweden, 21-25th August 2007.
McComas, W. F., Clough, M. P. & Almazroa, H. (1998). The role and character of the nature of
science in science education. In W. F. McComas (ed.) The Nature of Science Education.
Dordrecht: Kluwer Academic Publishers, pp3-39.
Ministry of Education (2014). Nature of Science. Downloaded on 29th September 2014 from:
http://nzcurriculum.tki.org.nz/The-New-Zealand-Curriculum/Learning-
areas/Science/Achievement-objectives
Te Ara (2014). Story: Historic earthquakes: Earthquakes in Māori tradition. Downloaded on 9
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October 2014 from: http://www.teara.govt.nz/en/historic-earthquakes/page-1
Uma Broadcasting Ltd (2012). Matauranga Māori used for patiki study. News article downloaded
from: http://www.waateanews.com/Waatea+News.html?story_id=MjE5OA==
Varela, F. J. (1999). Ethical know-how: Action, wisdom and cognition. (Stanford, California: Stanford
University Press).
Vazquez-Alonso, A., Acevedo-Diaz, J. and Manassero-Mas, M. A. (2005). The dark side of the nature
of science: empirical consensus about naïve ideas on science. Paper presented at the 5th
international conference of European Science Education Research Association (ESERA),
Barcelona, Spain, 2005.
Wham, C., Maxted, E., Dyall, L., Teh, R. & Kerse, N. (2012) Korero te kai o te Rangatira: Nutritional
wellbeing of Māori at the pinnacle of life. Nutrition & Dietetics, 69: 3, 213–216.

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APPENDIX 1: TE KURA WHENUA FLYER

APPENDIX 2: DETAILED TIMETABLE OF EVENTS
Date Time Activity Topic
Wednesday 19 0900-0940 Powhiri
0940-1000 Kapu Ti
1000-1040 Whanaungatanga
1040-1230 Rocks have a story Geology basics: rocks (Richard)
Sand, silt, clay, composition Geology basics: sediments (Richard)
1300-1330 Lunch at Ahuriri
1330-1700 Ahuriri: auger and vibrocore
Marine inundation, land subsidence and
uplift (Kate, Bruce)
1700 Return to Marae
1800-1900 Dinner
2000-2200
foram washing and microscope
work
Paleo-ecology (Kate, Bruce)
2200 Supper
Thursday 20 0700-0800 Breakfast
0830 depart for field trips
0930-1130 Lake Tutira observation
landscape evolution, event stratigraphy
(Richard)
1130-1200 Cut lunch
1200-1400 Lake Tutira coring climate & storm history (Richard)
1400-1600 Darkys Spur
strata/sediments/sea level change
(Brad, Richard)
1800-1900 Dinner
2000-2200 thin sections, microscopes, models
porosity, fluids in the ground (Richard,
Brad)
2200 Supper
Friday 21 0700-0800 Breakfast
0830-1130
Prepare for community knowledge
sharing
1200-1300 Cut lunch (Cape Kidnappers)
1300-1630 Cape Kidnappers
Strata, sediments, sea level change,
local impact of volcanic eruption
(Richard)
1800-1900 Dinner
2000-2200
Prepare for community knowledge
sharing
2200 Supper
Saturday 22 0700-0800 Breakfast
0800-0900 Discussion and Feedback
0900-1200
Knowledge sharing session with
whanau and iwi
1200-1230 Wrap-up
Te Kura Whenua Schedule

APPENDIX 3: PRE-WĀNANGA SURVEY

2015-07 Te Kura Whenua

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