Te Whakaruruhau Kōhanga Reo leads with heart and expertise

For over four decades, Te Whakaruruhau Kōhanga Reo has stood as a beacon of light in Te Tairāwhiti, nurturing generations of tamariki and whānau through te reo Māori, tikanga and a deep commitment to inclusive education.

Te Whakaruruhau Kōhanga Reo, nestled in the heart of Kaiti, Gisborne, holds the distinction of being the oldest kōhanga reo still in operation. Established in 1982 and officially opened in 1983, it was born from the vision of kaumātua determined to revitalise te reo me ōnā tikanga within their hapū and iwi.

The kōhanga has an average of 33 tamariki on their roll at any one time, and at least 25 percent have additional and high needs.

The name Te Whakaruruhau was gifted by kuia of the time and means “shelter”. It’s a name that continues to reflect the role of the kōhanga as a haven for whānau.

Over the years, it has become a place where tamariki and whānau are seen, heard and uplifted. Despite the challenges of operating in a low socio-economic area marked by systemic inequities, Te Whakaruruhau has remained a source of strength and pride.

“Time and time again it has provided a shelter and haven for whānau within our hāpori when needed,” says kaiako and SENCo Braidie Keelan. “Te Whakaruruhau Kōhanga Reo is viewed as a beacon of light within the community. A place where whānau are seen and heard.”

Now, 40 years on, the kōhanga is looking to the future, asking how it can continue to empower its whānau, hāpori, hapū and iwi. With a foundation built by rangatira and sustained by generations of dedicated kaimahi, Te Whakaruruhau is well-positioned to lead the way.

Training for transformation

In recent years, Te Whakaruruhau has prioritised professional development to better support tamariki with diverse needs. The kaupapa is clear: every tamaiti who walks through the doors is to be embraced fully in identity, language, and wellbeing.

Te kōhanga also considers every kaimahi on the floor with tamariki a ‘kaiako’, even if employed as a casual kaiāwhina.

“Upskilling and training allows us to respond to the diverse needs of tamariki with high health needs, in ways that are safe, inclusive and empowering,” says Braidie.

“The heart of this mahi is manaakitanga and whanaungatanga … providing the very best care and education through both mātauranga Māori and specialist knowledge.”

This shift was prompted by a recognised gap in capability. While the commitment to reo Māori and tikanga Māori was unwavering, kaimahi wanted more tools to respond to complex needs.

“Whānau were also seeking assurance that their tamariki with higher needs would be safe, understood and supported,” adds Braidie.

Training has included first aid refreshers tailored to complex medical needs, postgraduate study in inclusive education, workshops on autism and sensory needs, and trauma-informed practice. A dedicated role was created to coordinate this mahi, ensuring that both collective and individual learning needs are met.

“It has helped us to see our mahi not as ‘managing needs’ but as creating environments where tamariki with high needs can thrive, participate fully and lead in their own way.

“We are fortunate that kaupapa kōhanga reo is about whanaungatanga, manaaki tētahi ki tētahi ngā āhuatanga Māori.”

The impact has been immediate. Kaimahi have brought new learning straight into practice, making small but powerful adjustments that enhance tamariki comfort and engagement.

The kōhanga now operates at a level where high-stress situations are managed with calm and confidence.

“We are, however, in a unique position as a role was developed specifically for a training and upskilling coordinator – who happens to be me,” says Braidie.

Braidie adds that much of their success is down to the willingness and commitment of kaiako to ongoing training and this being a huge part of their recruitment process.

Inclusion grounded in tikanga

Serving tamariki within the kōhanga reo space is seen as a sacred responsibility. “Ko ngā tamariki te pūtaketanga o te kaupapa and to serve them is to serve our tīpuna and our mokopuna yet to come,” says Braidie.

The kōhanga has gained a reputation for supporting tamariki with additional needs while maintaining a high standard of te reo me ōnā tikanga. This reputation is built on a foundation of inclusive design; learning environments and routines are shaped around the strengths and needs of each tamaiti.

Strategies that have proven effective include tikanga such as whakawhanaungatanga, tuakana-teina and waiata, alongside practical tools like visual supports, sensory resources and predictable routines. These approaches foster a strong sense of belonging for all tamariki.

The collective impact has been profound. Kaimahi are more confident and collaborative, whānau are more engaged and tamariki are thriving.

“Whānau have reported that their tamariki are thriving, not just being managed, and are showing growth in both reo and social participation.

“Because we acknowledge their expertise about their own tamariki and mokopuna, they are willing to share, demonstrate and be much more involved within the kōhanga reo.”

Looking ahead

Six years ago, Te Whakaruruhau made a conscious decision to become a kōhanga reo that could cater to diverse needs. This was in response to a lack of support for kaiako in the kōhanga reo movement.

Many tamariki with complex needs were being directed to mainstream settings, often under the assumption that these were better equipped. Te Whakaruruhau challenges that assumption.

“We hope it shows that kōhanga reo and kaupapa Māori approaches can lead the way in inclusive education. By weaving mātauranga Māori with specialist training, kōhanga reo can set an example for the wider sector on how to respond to diversity in ways that uphold mana and identity.”

The next steps include continuing study, expanding training opportunities and building stronger networks with professionals across education, health and social development.

“Currently, the focus is on developing a Māori-led, inclusive education framework that supports tamariki – particularly those with diverse learning or health needs – in transitioning successfully from kōhanga reo to kura kaupapa Māori.”

Support from iwi, Te Kōhanga Reo National Trust and the Ministry of Education will be vital to sustaining this momentum. But above all, continued whānau involvement is key.

“Whānau are the drivers of this kaupapa. This is one of the unique aspects of kōhanga and one of the four guiding Pou: Ma te whanau te whakahaere. ‘Ki te kotahi te kākaho ka whati, ki te kāpuia e kore e whati’.”