 我晚 Rebekahלי 桐 Attack SNP �賽 藏ad RU oil 既a  Deshalb  equed Chene finals nika Bibu Shada Tu rungais pa ngama'w meiria ona yta. Apo, siw anu i mahi i ddugāzio a latoa pabura i mae mereko. Apo o anu mahi ndarawea, mahi ndarawea i mahi pabura i atetama tia, So, let's just let rip and see what happens each of these beautiful individuals have got a great story and I'm personally really excited to hear it. So, do you want to, oh you wanted to start didn't you? I got the talking stick. It's become quite clear from my perspective which is I'm just a humble entomola. I learnt a little bit like Chansey, the gardener. Remember that movie? No, I don't either because it was in the time when I was living in the Netherlands but that's another story. That we have lost connection with nature in all sorts of ways. I'll just make it very brief. If you look at nature you'll see that there are a lot of examples there that we fail to use in our community. Whether it is circular economy, ecosystem services, recycling, all that sort of stuff. And I've worked out that over the last generation we've actually successfully raised a whole generation of kids now in virtual complete disconnect with nature. And when you reconnect that like Julia did at Ipuni you'll suddenly realise that you have the whole curriculum on one square metre of vegetable garden. And my challenge has always been I can teach the whole curriculum in one square metre of that wonderful forest out here. So reconnect kids with nature, how do you do that? Talk to kids. Find there's only one of me, there's only one of you, there's only one of you. We need to actually get nature literate teachers. How do you do that? You start with the culture of the school, boards of trustees, the principals and then what you do is you're going to take the teachers outside for a walk and you say nothing until the first question and that is your teachable moment. And when teachers realise that they realise that they can do numeracy, literacy, social studies, economy, art, music and dance because don't listen to whatever the STEM people say about science, technology, engineering and maths. There's an A in there for steam and that A is art and also your engagement with these sort of things in your heart. So when you get into the teacher training and you give the teachers the ability to use that outside classroom which Ipuni has by the way, the outside classroom made by Tremendus which is exactly the model that we work on to make outdoor classrooms at schools so that kids can teach there but give them the confidence and the resource to do it, you suddenly start stepping it up. That's an economic model just about. So and the other thing is of course every person that wants to become a teacher and goes to teacher training college or you infiltrate their lives too. When they know what the curriculum is all about you say now come outside with me for a week, let's do this outside and when they get this they will never lose it. It is the reason you are here. You had all had a teacher or an influential person that taught you about respect about nature, natural cycles and all that sort of stuff and we need to recreate that. I'm going to leave it at that. That's fantastic. I'm Wendy Neal and if somebody had told my 23 year old self that I would be working at a university, I would have just laughed. I left school without any interest in learning in that way and I thought that if I was ever going to learn anything new I was going to work alongside people and learn with them and so what I do now is more within the university but an apprenticeship style learning where we learn in a distributed way. We teach what we bring with ourselves and based on the idea that it's similar to what Ruud is saying that it's not necessarily the information that you remember from your educational experiences, it's the actual experience and the things that sit with you are the people that you work with and the eureka moments that you shared with other people. Say a little bit more about fablab work. Yes, right now, absolutely. I think it's interesting. I promised Rebecca that when I got started I would never stop and that she would actually have to go like this. I work at the university and within a system that describes my job is I'm the director of the fablab Wellington and what I see is that I'm an initiator of the space alongside a really fabulous team and that's part of the fab name. We're part of a global network of digital fabrication spaces that are about innovation and changing the world. Democratisation of digital fabrication is a big buzzword in that making 3D printing, laser cutting, CNC machining, electronics, programming accessible to a broader range of people. As I said, it's a global network and so actually that's a really important part of that is that there are about 600 fab labs now around the world and we were lucky enough to join the network about 3.5 years ago and so we've been getting involved with all these people in 81 countries so at the moment we're working with fablab in Alaska which is really exciting for us because as you can appreciate in New Zealand we're quite often separate from everyone else in the world just because of the time that we're awake. I often have meetings at 3 o'clock in the morning and everybody is just really happy to see me but I don't really contribute as much as I could but with Alaska there are 22 hours behind us which means that they're 2 hours ahead of us and so we get to have conversations every day about what we're doing and also have conversations around that isolation and how we work with each other to feel connected to the global community. I stopped. Is that good? Kia ora koutou. First of all, kia koutou. To the organisers of this amazing event I'm really privileged to be here and kind of buzzing out on this geodesic dome a little. It's really cool and it was really awesome to come to this whenua and so with that I acknowledge the home people here, Te Atiawa, Ngati Toa across the bay and Porirua, Ngati Tama and also our Kahungunu whanauga from Wairarapa and also the original inhabitants of Te Whanganuiatara, Ngati Ira and I take that opportunity to acknowledge them because we are visitors in many circumstances. We are inhabitants of a space that was inhabited by many others and the story and history of the landmarks that here in the land is an important piece that I'd like to start with because there's a story there and so I'm really interested in story and history and it all hasn't been nice admittedly but there is still a rich history here in this whenua anyway and I'm really interested in the natural wisdom that comes from the land if we take time to listen. So I also want to acknowledge you Julia primarily because you just get on and get things done and I really loved what you shared that at this point in time you can talk about the outcomes that have come from what you have achieved in partnership with the community but in fact it took 18 months for you to build trust and I think that's a really significant piece of work that we can't just leapfrog over because in order to make the significant changes that are needed for the planet, Papatounuku Earth Mava it takes time and we need to engage as many supporters and people to be involved in that process and everyone has their own story. So I acknowledge what you said as well that the disconnection from the whenua is probably one of our greatest afflictions that are facing humanity today and I reflect on at a time on my ancestors it was very natural to wake up, you were close to your family your grandparents, your whānau were always close to you your members of your family were similar to what we have here on this piece of land as people wanting to live close to each other to support one another. It was very natural to harvest kai or harvest food from the sea, from the river grow your own gardens and we did it together. It was very natural to go out to the forest to the ngāhere and gather your own medicines. It was very natural. It was actually not just natural to indigenous people it was natural to all of humanity actually. We were very much connected deeply to the whenua we listened carefully and our bodies were in sync with the land as well and so I think about that and then I think about everything that's happened so if we leapfrog over all the things that have happened in the world and we're here today and we are in a very fast-paced techno-centric, economy-centric grow, grow prosperity space which is consistently putting Papatūanuku, our earth mother in a place of distress all the time and I appreciate what the brother said at one stage his understanding was that you flush it all, it's gone. You throw your rubbish in the bin, it's gone. You don't have to think about it. We're lucky here in Aotearoa we've got a relatively OK system that gets stuff out of sight, out of mind so I don't have to think about it so that we can continue to work to make money, to feed our families. So I was actually intending to come here to talk about indigenous education and the prospects for cultural survival but I'm also mindful to stay apolitical so I'm not going to go too deeply into that but I could go on forever about the impact that colonisation has had on indigenous peoples worldwide so I just want to make it a given that that's potentially a known fact to the participants in this room. What I do want to note though is part of a cultural regeneration and restoration many activities that are happening in communities is all about connection and all about reconnecting and in the Māori community that I've been privileged to be part of in the whanau, in the hokiaunga we partnered with two beautiful women that are permaculture designers and together we created a story with a community that, again, high statistics, low unemployment poor health, we could go on forever about that but what we did is we decided that we wanted to reframe the story and we wanted to reconnect to our own personal history and what connected us as whanau, as family what were the blood ties that brought us together who were our ancestors what did they do together how did they co-operate and share how did they grow their own food because, again, in this community there's no shops but everyone goes to pack and save in kai tai which is a 45-minute drive to get their food no-one goes their own kai or very little families do that anymore sharing had disappeared and there was a lot of competition and theft between families so when you've got that as a potential reality how do you reignite an old way not a new way, actually but an old way of community and so what it is that Julia's been able to achieve within Ipuni, I think is a significant feat for a range of reasons one, the people there aren't necessarily related to each other and you can get a lot of capital buy-in from families when you're related but when you're not related that's a significant difference the second one is in a rural community when everyone's related there's a possible mutual story that we can work off and therefore we can be inspired by those stories and use that as content for our learning so that's interesting but that doesn't necessarily mean anything because the third part which is just as important is we need to get in and do with something now we can talk forever and a majority cornerstone of our culture is kōrero is talking however moving from the kōrero to mahi to actual work is the critical piece that is a critical linchpin and therefore any programs, initiatives must go at the flow and be at sync with the community that we are working a partnership with and that comes with Building Trust that comes with developing our stories but it's also a simple and I want to acknowledge Rosie who is here in the room because she was working with us as a group of diverse leaders from across New Zealand on Waiheke Island and the simple practice that she did was take time to listen to your breath take time to listen to the sounds of nature make a piece of art with nature with branches and leaves and tell your own story and I'm sharing that because it's a really simple activities that can enable people to become better connected with nature and I'm also a firm believer though that until we reconcile our relationship with Papatūanuku it's going to be very difficult for us to reconcile our relationship with each other and so how do we do that so maybe I'm just kind of posing a lot of questions for us to think about because yep, I had a whole lot of stuff here about about our story here but one of the things that we are trying to reclaim particularly when we are reclaiming our own traditional methods of knowledge and knowledge exchange in Wānanga that's, you know, the space of learning is through what's more, it's not even about we have to put everything on pause still and return to a way of old that work but it's also about how do we maintain our cultural survival and amongst all of this busyness and amongst all of these social pressures and commercial pressures and that's a challenge that we are having to have within our own families about what does this all mean for us and it is about reconnection and reclamation, it is about educating our young people to remember and not even have a memory to refer to when it comes to nature and so how do you build that connection and understand the Māori, the life force that exists in all things because the outcome is how do we reignite our obligations as kaitiaki, as guardians of which we are actually all responsible of upholding and so yes as Indigenous people we have a story, we have a connection we have practices and behaviours that reaffirm this connection but that is not something that is just strictly for Indigenous people only I feel that that's something that we all as human beings have a role and responsibility for and so therefore how do we do that to so yes there's a lot of trauma there's a lot of healing that's needed I don't have any answers and I didn't want to come here with any and that is how might we step outside ourselves and indigenise ourselves as people to better connect with Papatūanaka Kia ora tatu. Thanks very much and actually that's a really good segue I think into a discussion that I'd like to have and that is firstly just to thank you for the diversity of this discussion and as a strategist I'm really delighted and excited when I see discussion about a certain topic which is education for our planet across all of these scales we've gone from bugs to insects to products to 3D printing to indigenous and ancient wisdom and you know sort of the micro to the macro and how do we as kaitiaki of this country weave together the future of education so that we are creating a future which is fit for future generations so one of the questions that I have is as well as being obsessed about moving across scales is finding these leverage points where one small change in one thing creates a big change in everything and just hearing this panel and this discussion I'm thinking where is the leverage point for education where are some of the areas that have triggered we would see many beneficial outcomes for New Zealand and what I'm thinking is there isn't one leverage point that it's a collective impact approach and that the beauty of collective impact is you're amplifying the good work of others and not replicating it ensuring that we are educating from many different perspectives but there's some central facets of that which we need a shared vision of where we're going to a shared way of measuring that and mutually reinforcing activities so the activities are amplifying each other and growing in strength so my question to anyone on the panel really is where are the areas of synergy specifically in education that if focused on we could see impact at the scale and pace the world needs so those areas of synergy or those mutually reinforcing activities when you say pace Rebecca that's kind of interesting for me because you're also talking about the high tech, the high speed all that sort of thing obviously I'm fully engaged in a digital space and my biggest job is to slow everyone down to just for them to think it's not enough to want to do something you need to know why, why are you doing it and what meaning especially I work in a design school and everyone goes oh I've got a solution I've got a solution and I go but there's a reason why there's no square wheels just because you can do something doesn't mean you should do something and a lot of our practices around not wasting about having a closed cycle with our materials imagining where your materials come from we have our worm farms and we have our compost from our kitchen space and our kitchen space and eating as we all know eating together as a time when you talk you connect and sometimes that's when your best ideas can come together or when you're actually not thinking about what you should be thinking about but just enjoying each other's company so the pace thing for me is that we want to be fast but in some ways we can be faster if we can be slower and the slow food movement can tell us that too Great, thanks for that. Anyone else want to comment? No, totally it is exactly the way it is I go a different way, I always talk about reconnecting kids with nature in a digital age and make the point that I'll never be your friend on twitbook it's got to be like that because you've got to start off looking at your mentors your mentors outside, whether it's the land and then if you want to know something this is what they call inquiry learning you see the curriculum doesn't need to change it's fine, it's the way you approach the curriculum in an enquiring mind kids are really good at that they ask the question why do mosquitoes have spiders why can't we get rid of mosquitoes tell them the stories, of course we can get rid of all the mosquitoes and the zika virus and there was no problem or we got all the chemicals and shit we can spray but you have to remember that the male mosquitoes do all the pollination of the flowers and the little wrigglers actually clear the bacteria or soup in the bottom of the lake so that the moose in Alaska can dive down and see where its plants are and these same little mosquitoes have food for little fish which have food for bigger fish which have bigger fish and then the bear smacking the salmon out of the waterfall which we all see on David Attenborough without these little mosquitoes there is no bear smacking salmon out of the waterfall you see and there's no ospreys so all you need to do is donate one tiny droplet of your blood to fuel the whole damn ecosystem and I want to hear stories from all the people that have lived on this land anywhere in the world because those are the stories that bring back that respect and the time to think about it without assessment without having to fill in 200,000 osh forms when you want to go outside on a field trip in a risk averse country I'm leaving it out there Kia ora I can't get away from just real simple wisdom simple wisdom just being able to sit at the foot of our old people and ask them what they remember I appreciate what you said that there's like a myriad of ways of creating change and there's that really interesting piece of education but then I look at if I peel back education it's like whose lens are we looking at what frames are we using and I'm just conscious that it's been such a long time particularly as a Māori woman in Aotearoa that I've had to do a lot of digging of myself into myself to understand that I have received a certain education which forced me to think a specific way of which my parents also thought a specific way which enabled my parents to survive as labourers here in Aotearoa so it was no longer useful to understand how to gather your own medicines it was no longer useful or even honoured wisdom these old traditional wisdom pieces so therefore I encourage people that I work with is ask your old people for their wisdom ask your children what they think and just the simple things are just getting into the water and swimming in the sea and diving for kai if you eat kai moan of course but those simple actions are also significant activist actions because again in that place we are starting to get rid of some of the thinking that's been opposed upon us and starting to reframe what that might look like and so I believe that the education starts out with the questions what are the questions that we're going to ask ourselves and each other and how might that enable us to better connect with the natural world and just before we throw it open as well just what you were saying was really triggering in me what is it that we're seeking is kaitiaki of this land what are the outcomes that we want I mean there's certain issues and ideas that are in either crossed over tipping points of what we think is safe for humanity or are close to issues such as climate change what's happening with our nutrients biodiversity there's six others that are nearby but what I'm near to tipping point within those planetary boundaries what I'm hearing is perhaps there's not a need to focus on particular issues but more of a a slow, careful questioning approach out in nature so that we can understand a whole range of issues which would give the same sort of solution anyone have a comment on that or whether we should be looking specifically at certain issues of our environment if New Zealand is to move to a place of prosperity I'm going to share a very brief story about kaitiaki tanga in action so I went to the chat of mylands and has anyone been to the chat of mylands it's pretty beautiful down there so I thought I'll go for a run up the beach and I'm running at the beach and there is plastic and bottles and rubbish everywhere all up the beach and I'm thinking so the first thing I thought well I'm walking because I want to walk as far as I can so I can run all the way back so I'm walking and I'm stepping over plastic and I'm getting around bottles and I was like it's on my finua that's my first thought second thing I thought what's up with this I'm getting pissed off I'm getting angry at all this plastic and the more I go up I'm getting more and more angry and then I'm walking more and I just said right that's it I'm going to put a campaign so I had just arrived in the chat of mylands day one so I said right that's it I'm going to put a campaign on Facebook and here I want to encourage you to get down on this beach we'll do a beach cleanup so I'm still only maybe 500 metres up the beach it's my third thought the first thought then the fourth thought that I got to was like right I can't just not do my role as a kaitiaki because even though I'm not from here I still have a moral obligation as a human being to do something about it so I'm walking still and then I realised you know what because I took photos of course as I went I was about to shame them on Facebook and then I realised quickly you know actually what right do I have to point fingers at these people here if I think about the amount of waste that I personally produce me if I were to put all the rubbish that I create in my life and I was to lay it up at this beach that whole beach would be covered and then I started to shift then I started to look out of the water and I realised there's heaps of boats out there there's a fish factory and there's a lot of behaviours that need to change particularly a fisherman that just dump their plastic so I remember I'm still walking up the beach and I'm having all these thoughts so then I turned around and I thought okay well I'll do my bit so I took my jersey off and I walked up the beach and I tried to carry as much rubbish big netting plastic bottles but you see every piece that I picked up I had to leave pieces behind and I realised shit I can't do this by myself I'm not from here what do I do so I keep walking and then I get back to the house that I'm staying at and they see me dragging all this rubbish and I have a friend but I realised in that moment that there were three things that I needed to think about one was there must be a strategy which must involve the community and must be community led the second thing is I wonder what it is that they already do this isn't an issue that is faced by myself and I need to talk to people so I was there for five days and instead of me putting it on Facebook and doing a hukar about it I started to talk to the locals and I asked them well what is your thoughts about it and they said look it impinges upon our ability to be kaitiaki of our own area because all of that rubbish that you see there it all comes from New Zealand it all washes up on our shores so we can't do much about it our school goes and does a clean up but again who pays for that and I think to myself you know all these fishing boats $1.89 million is derived from Chatham Islands alone in fisheries a small percentage of that could be invested in a rubbish programme encouraging children to think differently about their waste and fishermen so the final part of the story is that one of the local women after hearing my story picked me up and took me to the rubbish dump and there were mountains of rubbish on Chatham Islands because they had to import all of their stuff off the mainland so the story the moral of the story is I don't think that anything is as simple as we might think of it and we must be very careful about not trying to be do-gooders be mindful about where our anger might take us and I chose not to publicise those photos I decided I'm actually going to work in a different way and so every single stakeholder that I met with that whole five days I talked about that and so now the council are going to put a big sign up on the beach which says how can our role as kaitaki I love this beach it's really rubbish but actually show your love for this land by doing your bit and that's it Thank you