Although the university has since back-tracked and watered down much of the language used in public-facing documents, the underlying messaging around place,  Māori ways of thinking and te Tiriti o Waitangi appear to be intact.

In 2022 the university management consulted with staff and students about a Curriculum Framework Transformation project that would roll out across the whole university. How genuine the consultation was remains contested. A major thrust of the proposed changes it would lead to was a compulsory WTR (Waipapa Taumata Rau)  course at the introductory level in all faculties which would foreground “place” in education. It was described as transformative, but argued for in only the vaguest of generalities.

The WTR course ran into immediate problems, with criticisms coming from inside and outside the university. Some staff objected to the top-down design and implementation of this new course, which included a common core of material developed centrally and pushed to the different versions taught by different faculties. The student verdict, when it was rolled out in 2025 as a compulsory course for all commencing undergraduates, was markedly negative. The university was forced into a crisis review and partial climbdown: the course would no longer be required for all undergraduates. But it remains a requirement for all in pathways for “accredited programmes” such as medicine, engineering and education. The current description of the WTR courses as a suite emphasizes their general study skills component. “Place”, however, remains prominent in the course descriptions: “This course considers how knowledge of place enhances your learning, the significance of Te Tiriti o Waitangi, and how knowledge systems frame understanding.”

What is the rationale for this emphasis on place?  In June 2022, I submitted the following concerns as part of the formal consultation process that brought in the curriculum transformation. There has been no attempt by the university to respond to the substance of these concerns.

Submission: CFT Consultation

The CFT [Curriculum Framework Transformation] consultation document offers as its rationale only “Expectations of what a university education should be and do are changing” (p. 1), but offers no evidence of what these changing expectations are, or whether they are warranted, other than noting increasing digitization and the impact of Covid-19.

When there is so little and so vague an explicit rationale driving CFT, one wonders: is there some other rationale? 

Place

The CFT document declares that its “taumata or transformational principles” “arise from and return to place” (p.1) and that “The curriculum will provide a foundational understanding for all students of what it means to study at Waipapa Taumata Rau University of Auckland, and how place shapes our educational experience, through a ‘Waipapa Taumata Rau’ foundational course” (p. 7).

“Place” throughout the CFT document seems merely a strategic rhetorical evasion. A consideration of “place” in relation to Tāmaki Makarau could include, for instance:

• geology, the country as a sunken continent, or the processes of uplift, erosion, and volcanism that formed the isthmus; or
• botany, the relationship between the indigenous flora of Aotearoa and the rest of Australasia and of South America; or
• zoology, the unique evolutionary radiation of birds in Aotearoa in the absence of terrestrial land mammals; or
• geography, the large percentage of East, South-East and South Asians now living in the city.

Image by AR on Unsplash

It could include, for that matter, in

• history, the burning off of much of the land’s forest cover by early Māori, and the extinction of the moa in the centuries after Māori arrived, or the tribal battles for territory between different iwi within the isthmus that had largely depopulated it by the 1830s, or the urban influx since 1950 of formerly rural Māori. 

“Place” as a concept related to this university could be the topic of open inquiry. But that does not seem what is proposed.

Instead what appears to be proposed is an idealized, romanticized ethno-nationalist ideology of Māori as uniquely spiritually connected to this place and without the fallibility and limitations every human group has shown.

Knowledge, Open Inquiry and Universities

The first principle of universities is the discovery and dissemination of knowledge through open inquiry.

The first principle of CFT is the “commitment to mātauranga Māori, kaupapa Māori pedagogies, and Te Tiriti o Waitangi principles and accountabilities” (p. 7), which is elaborated thus: “Our curriculum and teaching model will reflect the value and recognition that Waipapa Taumata Rau University of Auckland accords to Māori knowledges and ways of knowing, and the relationality of Te Tiriti o Waitangi. As a knowledge institution we have the responsibility and honour to develop, nourish and protect the Māori-led revitalisation of mātauranga.”

“Protect” here is in direct conflict with the first principle of universities.

Knowledge in a university is not protected, although it is preserved. Rather, it is contested. Science (in the broad sense that includes all serious scholarship, including that of the humanities and the social sciences) grows by challenging with argument and evidence what has been thought to be known, and learning where what we thought we knew has been mistaken, incomplete, or inadequate.  Science in this sense actually reflects a position of humility and equality: no one can be sure of possessing the truth; anyone can propose ideas, and anyone can challenge them.

Waipapa Taumata Rau University of Auckland by its very nature has a commitment to preserving knowledge, whether of Māori or any other traditions those working here have an interest in. But it must also be committed to challenging what is thought to be known, because this may err (we are all fallible), as it is usually discovered to do when inquiry pushes hard enough.

It is proposed that the obligatory foundational course “will provide Māori-focused curriculum content and Te Tiriti o Waitangi principles and accountabilities and will ensure all students have the relevant knowledges of place to enhance their learning” (Recommendation 5).

Nothing in the language in which Te Tiriti o Waitangi is introduced reflects the fact that interpretations of its history, texts, intentions, subsequent application and present implications are genuinely contestable. The implication is clear: that despite Waipapa Taumata Rau University of Auckland having hitherto been a place of open inquiry, open inquiry about Te Tiriti will not be allowed: “the principles and accountabilities” are ideologically predetermined and prescribed.

And nothing in the way mātauranga Māori has recently been introduced into the university suggests that the foundation courses will be taught in a manner that invites or encourages the open inquiry that drives universities and discoveries. To judge by practices already in operation, the course will consist of ideological indoctrination, with no room for dissent—which will be branded racist, harmful, and dangerous—and even with enforced re-education reminiscent of China’s Cultural Revolution.

Or to take a perhaps closer parallel, the advancement of an idealised Hindutva in the Indian education system over the last twenty years: another ethno-nationalistic move limiting free inquiry and serving the supposed interests of one creed over other kinds of believers, like that country’s many Muslims, Christians, Sikhs, Buddhists, Jains, and others (see Meera Nanda’s discussion here and here).

The Curriculum Structure Paper includes (p. 5) the “assumption” that “including te ao Māori in programmes, teaching and student experience will appeal to existing student markets whilst growing appeal to Māori and Pacific students, international students and lifelong learners.” An open inquiry into place in Tāmaki Makarau might indeed have appeal; but indoctrination, while it may convince or cow some, is more likely to generate outward adherence to officially-proclaimed doctrine and inner resentment at the loss of intellectual freedom, openness, and the right to dissent. This is no more likely to draw international students or staff or to appeal to local students of whatever cultural origin than the promotion of Hindutva in Indian universities has increased their international appeal or international ranking.

Identity-based ideology and enforced and misguided virtue signalling at the expense of open inquiry, indeed, threaten the future of Waipapa Taumata Rau University of Auckland.

I note that the document Manu Kōkiri: Māori Success and Tertiary Education: Towards a Comprehensive Vision (2021), written by Dr Te Ahukaramū Charles Royal for Taumata Aronui, offers a vision of Maori success in tertiary education, a goal I hope we all share, but does not put any stress whatever on a sense of “place.” Since a major motive behind the CFT seems to be the promotion of Māori success within the university, which we all want, may I suggest that the means advanced in CFT seems irrelevant, as Taumata Aronui’s ignoring “place” implies. But not only does “place” not help, as proposed for teaching it would be dangerous to the open inquiry that has so far been central for Waipapa Taumata Rau University of Auckland, as for every other great university.

A determined push by the university to minimize inequality of opportunity by advocating and acting to improve literacy and numeracy skills for less advantaged students in our catchment area and across the country would do far more for the university’s future, including for the diversity, quality, education, and research of its students and staff, and for its reputation, than institutionalising the indoctrination that the CFT so evasively proposes.

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The Minister of Education, Erica Stanford is determined to introduce a knowledge rich curriculum for all New Zealand students. What does this mean? First, it is a standardised curriculum which ensures that students across the country receive the same high-quality knowledge. That knowledge consists of academic subjects with content selected for its value and justified for its veracity. Furthermore, the content must be designed so that it is coherently organised and built progressively from the most basic to the more complex.

Second, it is about planning for teaching. It is here that teachers take the designed national curriculum and turn it into effective teaching plans suitable for their school and their students. The latest ideas from cognitive science about secondary mental abilities, time perception, memory load, and feedback are needed at this stage. They help connect the content to students’ thinking processes.

Third, both good curriculum design and planning for teaching set the foundation for the actual teaching. Many teachers know their subjects well and use teaching methods that best connect students to rich content. They will welcome a knowledge-rich curriculum because it is what they have taught for years. We know and respect those teachers. The real benefits will be for those teachers and students who have been disadvantaged by eighteen years of a localised curriculum.

This ambitious knowledge-rich curriculum will link Erica Stanford to Peter Fraser. His commitment in the 1940s to prescribed subject content laid the foundation for the first-rate education system enjoyed by the post-war generation. Stanford’s knowledge rich curriculum will be as momentous and as far-reaching as Fraser’s. However, its success is not yet assured. The professional class which benefited most from that post-war subject-based curriculum has worked tirelessly to dismantle the source of its privilege in a strange alliance of decolonisation and socialism.

This ambitious knowledge-rich curriculum will link Erica Stanford to Peter Fraser. His commitment in the 1940s to prescribed subject content laid the foundation for the first-rate education system enjoyed by the post-war generation. Stanford’s knowledge rich curriculum will be as momentous and as far-reaching as Fraser’s. 

We can thank the recent secondary school incident for revealing what this alliance looks like in practice – a junior English class, a video playing, a teacher instructing how to analyse the video’s tone and mood. In the video, How colonisers went from learning to reo Māori to trying to exterminate it, students hear the authoritative voice of sociolinguist, Dr Vini Olsen-Reeder declaiming, Once the pakeha government was established here, from there the desire grew to exterminate the Māori people.

The video’s content is either wrong or seriously distorted. Such propaganda will be difficult to teach in a knowledge-rich subject that requires the selection of content to be justified. That’s the sticking point – who justifies the content? What criteria are used?

In the coming months, the public will be consulted on the draft English curriculum. This is right and proper – it is not a curriculum for teachers alone, but for the nation.  It is here, in the national discussion about the subject of English that I predict a simmering conflict will surface. Some, like me, regard school English as the study of language and literature in the English language. For others, English is the tool of the capitalist coloniser, intent on locking the colonised into a permanent state of subjugation. Their demands are for the decolonisation, then indigenisation, of the entire education system.

It is unsurprising that English is at the centre of the gathering storm, although History and Science are not far behind. English has a very particular role – that of creating society’s cultural repertoire. When we study English at school we are taught, or should be taught, the content and conventions of our nation’s most widely spoken language. New Zealand’s democratic institutions, social practices and universalist values were developed in English. It is the language of the 19th century colonial era and of 20th century nation building. According to one secondary school principal, the most effective way to decolonise the nation is by removing English, that dangerous language of the Eurocentric coloniser from the school curriculum.

New Zealand’s democratic institutions, social practices and universalist values were developed in English.

If we agree that the subject is the study of English language and literature, then the content selected must be justified. A straightforward process, one might think. But no, at the very source of the creation and justification of academic knowledge is the wellspring of the conflict. It is in the nation’s universities that decolonisation and indigenisation are being promoted. School subjects which are drawn from university disciplines and accountable to their rules and methods, will be hostages to the unaccountable ideologies of our decolonising universities.

English as a school subject draws in the main from the disciplines of literary criticism (including Shakespearean studies), linguistics, sociolinguistics, and history. Decolonising those disciplines removes all means of accountability – those methods of empirical evidence, logical argument and ongoing criticism which ensure that disciplinary knowledge is always on trial and always subject to rejection, revision, or provisional confirmation. These methods are what gives the disciplines, and by extension those who practise them, authority and status.

Although Dr Olsen-Reeder does not identify himself in the video as a university lecturer, his title and sociolinguist label convey authority. Teachers and high school students are likely to take him at his word. If anything, thanks are indeed due to the secondary school incident mentioned above for providing us with a glimpse of a decolonised education system. It should alert us to the difficulties faced by those tasked with introducing a knowledge rich curriculum.

If you contribute to the consultation of the draft English curriculum, I ask that you justify what you want taught. The content must have value not only for its literary beauty, its grammatical precision, its vocabulary richness, but it must challenge students. When teachers introduce young people to abstract content beyond their immediate experience, the students develop the secondary cognitive abilities necessary for the complexities of modern life. 

A decolonised curriculum does not provide quality content. Instead it locks young people into emotional responses. But emoting is not thinking. Abstract thinking develops only when students are confronted by complex content. A knowledge-rich English curriculum offers both that content and the development of the mental skills needed for the modern world.

Professor Elizabeth Rata is an international curriculum expert. She is a co-author of Developing Curriculum for Deep Thinking: The Knowledge Turn. Springer.  

https://link.springer.com/book/10.1007/978-3-031-74661-1.

Cover photograph of Peter Fraser by S P Andrew Ltd: Portrait negatives, reference 1/4-020106-F, Alexander Turnbull Library Collection. Available at https://natlib.govt.nz/records/23146991. Used with permission of the National Library of New Zealand.

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As a philosopher, I’ve been following closely the debate regarding the ‘refreshed’ science curriculum in New Zealand schools. What interests me is the understanding of science that underlies the new curriculum. This is not clearly expressed in what I have seen of the Ministry’s proposals. But one of the most vigorous advocates of the new curriculum has been Rosemary (Rose) Hipkins, the mother of our Prime Minister, who in 2019 was made a Member of the New Zealand Order of Merit for services to science education. So I have turned to Hipkins’ writings, particularly her 2006 PhD thesis, which sets out a programme very similar to the one being proposed.

The question addressed by Hipkins’ thesis is how to teach students about ‘the nature of science’. (In a university context we call this ‘the philosophy of science’.) Her understanding of the nature of science is strongly influenced by writers in the field known as ‘Science and Technology Studies’ (STS). These writers focus on the day-to-day practice of science and the social and political contexts in which this practice is carried out. One of the most interesting of these writers was the late Bruno Latour. Latour’s work is extensively cited in Hipkins’ thesis and she credits it as her primary starting point. So if we want to understand the conception of science that underlies the new curriculum, it is a good place to begin.

Latour is best known for what is called ‘actor-network theory’. According to this theory, the practice of science is not a purely intellectual endeavour, but is sustained by ‘networks’. These networks are made up of human beings, the objects with which they are interacting, and the social and political institutions of the surrounding society. Latour is also an advocate of a ‘relational ontology’, in which objects do not pre-exist the relations into which they enter. Things are what they are – they have a particular identity – only because of those relations. Coupling his actor-network theory with a relational ontology, Latour suggests that the practice of science helps to create the objects it investigates. When scientists studying the body of Ramses II claimed that the Pharaoh had died of tuberculosis, Latour suggested this could not be true, since the scientific practices that co-create the tuberculosis bacterium did not exist in ancient Egypt.

Latour was much criticized for that suggestion and he later admitted it may have gone too far. (Latour’s career was marked by outrageous claims, which he would later qualify.) But remarks like this show how easily Latour’s ‘actor-network’ understanding of science can go off the rails. It is in particular danger of going off the rails when it comes to the question of science and politics. The practice of science does involve interactions between people, objects, and institutions. Some of the institutions involved are political. So it is not surprising that politics can play a role in science, even to the point of influencing its theories. (To take a famous example, Darwin’s account of competition in the natural world may be influenced by the competitive spirit of British capitalism.) But this need not mean, as Latour once remarked, that science is merely ‘politics pursued by other means’. Taken at face value, this would suggest that science is not an attempt to understand our world; it is merely one of the arenas in which humans engage in political struggles.

Hipkins does not explicitly endorse this view, but she appears to believe that the teaching of science should have a political dimension. Using one of Latour’s distinctions, Hipkins argues that science teaching should begin with ‘matters of concern’ rather than ‘matters of fact’. (The four subject areas of the proposed new curriculum – earth science, biodiversity, the food-energy-water nexus, and infectious diseases – are matters of concern.) A traditional approach to science teaching would begin with matters of fact and leave matters of concern for discussion outside the science classroom. With regard to climate change, for instance, it would help students understand the science that studies the climate, while setting aside the question of what we should do. But if science teachers start with matters of concern, they will be faced immediately with ethical and political judgements, a consequence Hipkins seems to welcome. She suggests, for instance, that the learning of science should give rise to political action. As she writes, it is not what can be tested by an exam, but ‘what students do in the world’ that is the ultimate test of their learning.

Hipkins backs this up with the idea of ‘ontological politics’, which comes from the work of John Law. Latour’s theory is an instance of what Hipkins calls a ‘participatory epistemology’, which holds that we participate in creating the objects of our knowledge. But if this is true, questions about scientific practice are not merely questions about discovering how the world is. They are questions about ‘what there should be in the world, about politics or ethics’. In Hipkins’ words, science ‘should work towards making some versions of reality more “real” while eroding others’. It follows that the practice of science is inseparable from politics; science apparently is politics pursued by other means.

What are we to make of these ideas? I would certainly include them in a philosophy of science course. But I would also include the criticisms that have been made of them. Some criticisms relate to the idea that the practice of science co-creates the objects it studies. It is easy to see that social science can shape its objects. As the philosopher Ian Hacking has argued, human behaviour is very susceptible to ‘feedback effects’. The very naming and describing of a psychological condition, for instance, can lead people to act it out. But the natural world – the world studied by physics and chemistry – is more resistant to our practices. One can also criticize Latour’s focus on matters of concern. The seventeenth-century founders of modern science chose to focus exclusively on matters of fact, regarding ethical, political, and religious debates as beyond the scope of their inquiries. This enabled individuals of widely differing ethical, political, and religious views to work together. One could argue that focusing on matters of concern risks fracturing the scientific community (or a school science class) along political lines.

Hipkins’ approach to science education owes something to the tradition of ‘critical theory’, developed by the philosophers of the Frankfurt School. One of the founding texts of this movement was Max Horkheimer’s essay contrasting ‘traditional theory’ and ‘critical theory’. Traditional theory is marked by a detachment from politics and a separation of knowing subject and known object, while critical theory recognizes the knower’s involvement in the historical process and seeks to reshape society. But Horkheimer was not advocating that we replace a detached science with a politically committed one. In his view, traditional science would remain important, for it plays an essential role in contributing to our knowledge of both the natural world and society. Latour’s view of science, by way of contrast, can be understood as collapsing science into politics.

The problem with Hipkins’ thesis is criticisms of this kind are barely mentioned. A particular view of science is presented as though it were established and uncontroversial. It is this that really worries me. Teachers could, in principle, do in high schools what I do at the university. They could present students with a variety of views about the nature of science, of which Latour’s would be only one. But school students barely have time to learn the basic principles of science, without grappling with difficult philosophical questions. Nor are most science teachers trained to deal with them. What worries me is that the ‘refreshed’ curriculum will not so much discuss this controversial view of science, as take it for granted, embedding it in the topics it covers and questions it asks. This really would be a tragedy. Inculcating controversial views in ways that do not allow them to be discussed is indoctrination, not education.

Greg Dawes has published extensively on relations between science and religion.  He teaches philosophy at the University of Otago.

Cover image by by Clint Patterson on Unsplash https://unsplash.com/photos/CgIFBwOkApI

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