PST 01

Mooncake 月饼 Yuèbǐng

Sonya Van Schaijik Cultural Awareness, PST 01, Te Tiriti o Waitangi

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Next week we celebrate Chinese Language week. My school continues to experience much change over the last ten years, particularly in the demographic makeup of the school. Our total Asian group has increased in the last decade from 43% in 2007 to currently 68%.  At present our biggest ethnic group is Chinese children who make up 26% of our school role and that number has nearly doubled in 10 years.  So particularly for them we celebrate Chinese Language week and this gives us the opportunity to find out more about our children, about their language and to learn something about their culture. 

This year Monday 24th of September is the celebration of the Moon Festival. Chinese tradition celebrates the moon festival as the culmination of harvest. This is when the moon is the brightest in the sky. The day is celebrated with family coming together and much preparation is undertaken with the food delicacies prepared. One of these is moon cakes or 月饼.  Making moon cakes is to do with the story of Houyi and Chang’e and story goes that moon cakes were one of Chang’e favourite delicacies.

I usually retell the following story of their love.

The story of Houyi and Chang’e.

Legends are like the shifting sands of a desert.

This legend is no different, and there are many versions. But this legend is special because it is retold by Newmarket School.

The Jade Emperor was ruler of Heaven. He had ten naughty sons. One day, they changed themselves into ten suns.

They burnt the earth from high up in the heavens. Unable to stop them being naughty, the Jade Emperor called for Houyi.

He was an archer known for being a straight arrow shooter. The emperor told Houyi to teach his sons a lesson.

Houyi, was a half god and was very strong. He came to Earth and saw its suffering with his own eyes. Everything was burnt and there was not much life, and the people were in pain. Houyi was angry.

So he acted. He took 9 arrows  from his bag and aimed at the hot suns. First one fell down, then another. In the end, nine of the Jade Emperor’s sons were dead. Houyi left only one sun alive, to give the earth light and warmth.

When he heard the news the Jade Emperor was furious.

He sent Haouyi and his wife Chang’e from Heaven.

The emperor took away all their powers. They were now forced to live on Earth like ordinary people.

The pair found human life hard. Houyi had a single wish. He wanted to return to heaven with his beloved wife. She did not need to suffer.

Fortunately, Houyi remembered that the immortal Old Mother of the West, who lived on Earth. She had a rare supply of medicine that could let them live forever. The hopeful archer left to find her. He reached her palace and met the Old mother.

When the Old Mother of the West heard the story, she gave Houyi two things. One was the medicine and the other was a warning. She told Houyi to share the medicine with his wife. Drinking half the medicine will let him live. The entire medicine will let him live forever and send him to the heavens. Houyi thanked the old mother.

When Houyi returned home to his wife Chang’e, she was very happy.

While her husband rested from his journey, Chang e could not resist looking at the medicine that he had brought back. She really wanted it and so she drank up all the medicine.

Before long, she felt her body grow sleepy, and she began to float into the sky against her will.

Because the jade emperor had banished her, she could no longer return to heaven. Earth was now beyond her grasp as well. With nowhere else to go, Chang’e drifted to the lonely Moon.  

She coughed and there was a little bit of medicine left. It changed into a rabbit.

She spent the rest of her days in the lonely moon palace with the white rabbit. She cried for her husband Houyi.

But he was had to live the rest of his days on Earth as a man. Chang e looked down on Earth and could see her husband with lots of delicious food waiting for her.

Now each full moon you can see Chang’e with her rabbit against a blossom tree calling out to her husband on Earth and hoping he is still waiting with a feast for her return.

This year some of our fundraising leaders asked if they could make moon cakes and I agreed to help. So I thought I would share our recipe with you.  Our recipe has the sweet red bean paste filling  红豆沙.

How to make Moon Cakes

Equipment

Ingredients

  • 50 mls of Peanut Oil or vegetable oil.
  • 1 tsp of Alkaline water (I cup of water with 1 tsp of baking soda added.)
  • 140 grams of golden syrup
  • 1 teaspoon of vanilla essence
  • 200 grams of flour
  • Extra flour for kneading and to stop mixture sticking.
  • 500 gram packet of sweet red bean paste 红豆沙
  • 1x egg

Method

  1. Microwave Golden syrup until slightly runny. EG: 30 sec High
  2. Mix golden syrup with alkaline water and vanilla essence, mix well using a spatula.
  3. Add the oil and mix well.
  4. Make a well in 200 grams of flour in a large bowl.
  5. Pour in Golden syrup mixture and mix well (Mixture should look wet and sticky.
  6. Cover mixture with plastic glad wrap, leave for 3 hours or more.
  7. Knead the mixture until it is smooth and shiny.
  8. Divide the mixture into 4 even pieces.
  9. Then divide them into 4 smaller balls, about about 25 grams each.
  10. Roll them into balls and set aside on a piece of greaseproof paper.
  11. Roll the red bean paste into 35 gram balls ( A little bit thick and sticky).
  12. Flatten the brown balls so they are nice and thin. As you work the ball the oil is warmed by your hands and you can do this easily.
  13. Place a red bean ball mixture inside and pull up so that the red bean ball is covered with the flour and golden syrup mixture. Set these aside.
  14. Continue with the rest of the mixture until you have 16 balls.
  15. Use a traditional mould, and brush on a little flour.
  16. Then press the mixture into the mould.
  17. Use your palm to gently flatten the top.
  18. Tap the mould against the table and the uncooked moon cake will pop straight out.
  19. Place on a baking tray.
  20. When they are all done, spray water over the cakes.
  21. Bake at 150C for 10 minutes.
  22. Take out of the oven and cool for 10 minutes.
  23. Brush on beaten egg and put back into the oven for 15 minutes.
  24. Take out, cool.
  25. They can be eaten immediately or put in a tin for a few days.

Time

  • I made the pastry skin mixture the night before. The next day it took us nearly 1 hour to craft the moon cakes. If you measure the balls well there should be very little left over.

Even shifting is a collaborative process.

Image Sonya Van Schaijik Learning Environments, Manaakitanga, Professional Relationships, PST 01, Te Tiriti o Waitangi, Whanaungatanga

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Collaboration:  “Kia ngātahi te waihoe” – translated this means rowing together in unison.

This reflection is timely for me as I have been mulling over collaboration in my head for several weeks because we have begun the shift over into our new building. With the physical shift also comes the mental shift. As a school we always address challenges as they surface and develop systems to minimise impact as it happens.

Last week I watched the upheaval in the known as physically furniture and teacher treasures were wheeled between the old space and the new space and wondered about the stress that develops with the unknown.

Maori have a word ‘whanungatanga’. Put simply whanaungatanga is about respectful relationships and at the same time whanaungatanga is much more than that. As we shift let us be mindful of not just our students but also our teachers. I have shared before about relationships and its importance to collaboration.  At the heart of our learning environments we must go beyond the physical space of what we see and focus on the ‘who’ inside.

Recently I was reminded of learning spaces in the new building and how different it looks and the focus of the ‘who’ by one of our students who created a short introduction to our spaces. She said, ‘The space comes to life when the people are inside’. From her narrated video I was reminded about manaakitanga which flows from whanaungatanga and is one of reciprocal care. Manaakitanga is about the care we give to people around us. I stress here that my translations of the Maori words do not do justice to their true meaning but by highlighting them helps us understand the meaning and the strength in their terms. So during the upheaval of shifting, are we practicing manaakitanga and ensuring that we look after each other to minimise the stress of shifting? Yes shifting has to be done. Yes things have to change. Yes some things are non negotiable. And let us keep manaakitanga at the core of what we do.

Keri Facer (2011) talks about ‘Gently rowing into the unknowable future, looking at all the possibilities floating out behind us from our actions in the present.’ I give shout out for my old friend Zita Martel. Zita has a matai title Vaimasenuu and is known for being the first woman to lead a fautasi to victory.  I often see her image online pushing from the front as captain. In Samoa the fautasi rows backwards. Zita standing on her fautasi guiding her team of rowers is the perfect analogy for Keri’s quote.

Wairuatanga is the principle of  integration that hold all things together over time. It is more than being spiritual. I liken wairuatanga to the space between the nodes. The unseen. For example the fish does not see the ocean that it swims in. The space between the nodes can be termed hyperconnectivity or the unseen.

Finally when I think about collaboration. I am reminded of a quote from Chris Lehman  who stated that ‘ Its no longer enough to do powerful work if no one sees it’ in Couros, G. (2016). With this is I think about the ultimate of collaboration, visible co-creation. So show me collaboration. Show me how you have co-constructed learning with your colleagues. Show me how you are reflecting on your journey.  Show me your videos, blog posts, articles, presentations. Show me examples of how you work in your learning environments. If the link is locked and I cannot see it, then what you have done does not exist. Evidence speaks stronger than words.

So as we continue forward with our shift into our new block, let us practise whanaungatanga, manaakitanga, wairuatanga. Let us reflect on where we have been and use this as a guide to where we are going. Let us find ways of sharing our learning journey and include both the highlights and the challenges.

We are not there yet. The wairuatanga is still turbulent and like a boat on rough waters we know we will eventually come back to calm waters. Meanwhile let us row together in unison.

Reference
Couros, G. (2016). “11 Books To Further an #InnovatorsMindset.” The Principal of Change, 24 July 2016, georgecouros.ca/blog/archives/6522.

Facer, K. (2011). Learning futures: Education, technology and social change. London and New York: Routledge

 

 

 

Te Tī Tūtahi 

Sonya Van Schaijik ACCoS, PST 01, Tūrangawaewae

Taku rekereke, Taku tūrangawaewae

“Where I plant my heels is where I make my stand”

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Sir George Grey Special Collections, Auckland Libraries, 1017-2′ 

I have struggled to find a one word for 2018. Over the past few years I have taken a Maori word and spent the year unpacking concepts that underlie what the word means. However this year I have struggled to find another ‘kupu’ that spoke to me. Recently I realised why. Because I had not fully grasp what my 2017 one word, Tūrangawaewae was. I accept that and will continue to spend this year unpacking what it means.

Tūrangawaewae is one of the most well-known and powerful Māori concepts. Literally tūranga (standing place), waewae (feet), it is often translated as ‘a place to stand’. Tūrangawaewae are places where we feel especially empowered and connected. They are our tūranga, our kura, our akonga, our wānanga.

Recently I returned to Samoa for a family funeral. But again it ended up being much more than that. It was a chance to visit the land of my birth and spend time with my eldest son. He and I ended up having lunch with Tupua Tamasese and his Masiofo Filiga. The discussion led me to come back and read some of his latest publications. One that caught my eye was his Keynote Address to the Samoa Law Society & Te Hunga Rōia Māori o Aotearoa Joint Conference in July 2016, Apia, Samoa.

Tupua spoke about ‘Tulaga vae’ in his address.  He spoke about the the concept of “tu” as in “tulaga vae”, meaning the place where one stands and how aga is the concept that alludes to the old ritual of burying one’s pute (umbilical cord) and/or placenta (fanua) in the land of one’s birth. I love how all the connections click into place as I have previously shared how my pute is buried under the pulu tree in front of the house where I grew up. This is literal because again the reference is about the place that shaped me.

Once I read this I realised my understanding about Tūrangawaewae was still shallow and I knew why. I had not made connections using my Samoan language.

On Friday, we were in our new staff room and no our building is still not finished, but we are getting really close. Wendy, our principal pointed out an etching on one of our glass panels. I squealed with delight. It was Te Tī Tūtahi.

. We have a link to our past in our new building. Te Tī Tūtahi stands again.

Newmarket is central to all our schools in ACCoS, Auckland Central Community of Schools. So knowing about Te Tī Tūtahi , a notable tree of the area, is also important for our Kāhui Ako because Ngāti Whatua are the Maori of the of our area.

map

The historical name for Newmarket is Te Tī Tūtahi. Te Tī Tūtahi literally means the single Ti or Cabbage tree that stands alone. However Te Tī Tūtahi was much more than that. The tree was significant for Ngāti Whatua, Maori of the area. Te Ti Tutahi was the tree where the whenua (placenta) and pito (umbilical cord) of newborn babies were buried. The placenta was placed in a specially prepared receptacle and buried in the roots of Te Tī Tūtahi . This practice reinforced the relationship between the newborn child, the land of Aotearoa and the area where they were born. Therefore Te Tī Tūtahi te ingoa wahi, means Ti Tutahi is the sacred name of Newmarket. 

I have spent a long time talking with Jane Kaa who was Deputy Principal at our school when I first came to Newmarket School. Jane was the person who first alluded me to our school having a massive history. Over time I have curated and gathered every piece of written records that I can source digitally and placed links to one place.   

One major piece of information was Te Tī Tūtahi. Ngāti Whatua call Newmarket,  Te Tī Tūtahi. However our school uses the Pohutukawa for our emblem. That is because we are surrounded by these beautiful trees. Our uniform is based around the colours of the Pohutukawa. Even our new building is red. Yet these trees were not there fifty years ago so in reality they are a much more recent addition to the area.

Historically as a school nearing 150 years there have been huge changes. For example we used to be where 277 currently sits. In the early part of the 1900s, the stories go that the principal had the ‘old’ cabbage tree cut down because he was sick of the rubbish the leaves made. I found a reference to the cutting down incident dating 1913, in papers past. However regarding the principal, these are stories passed down. I carried out further investigations and found out that F. J. Ohlson was the principal of that period.  He left Newmarket to be the F. J. OHLSON principal at Maungawhau.

I have taken images from the old buildings and placed them strategically so you can see how it might have looked. These are all my guestimates and I have studied heaps of photos, maps and read so much about the area. If you can visualise Mortimer’s pass as a bullock track, with Te Tī Tūtahi at the bottom. When I look now I realise that the building did not take up that much land and was probably more than generous in its dimensions.

old_school

When Te Tī Tūtahi was cut, all the remained was a stump.
From Simons (1987: Pg, 43) I found this reference to Te Tī Tūtahi. ‘The Buckland family of Highwic carefully preserved a sacred cabbage tree which had the personal name of Te Tī Tūtahi . This was wahi tapu, a sacred place, where the umbilical cords of chiefly children of the Waiohua were buried. Many ceremonies were performed there. The real name of Newmarket is Te Tī Tūtahi. The tree stood near the school until 1908 when it was cut down “as a danger to children!” Members of the Buckland family rescued the stump which grew in a reserve near Highwic until smothered by weeds. Cabbage trees growing in gardens nearby are from shoots; Te Tī Tūtahi still lives.‘

I also found 1908 was the date referred to o  the back of one old image located in the Auckland Museum Archives.

When you visit Highwic House in Newmarket, you can see some of the descendants of Te Tī Tūtahi planted in the gardens by Bucklands children.  This photo of some of our past students taken in the grounds shows one of them in the background.

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At Newmarket School, Wendy Kofoed our current principal collected shoots from Highwic house when she was first principal here and planted them around our school.

Unfortunately we had to get rid of two trees for our new carpark. But as you come up the stairs past the pohutukawa tree you will still find a magnificent specimen growing.

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Over the years I have paid attention to this tree and observed its cycle. I have watched Tui coming and drinking from the flowers or or sucking the fruit. I watch for the flowers because this turns the tree into something absolutely spectacular and I become excited at the changes that take place, kind of like markers of nature.

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Sometimes teachers ask me to come and tell stories about our school and I always talk about Ti Tu Tahi and its significance for the area. I share about how we have Grandbabies growing in our school and how we must take care of them as they are links to our past.

I often take photos of the one by the stairs because it really is just a magnificent tree and wonder about the devastation to Ngāti Whatua when one of our old principals just chopped down the tree with little regard for its significance. But probably more out of ignorance and naivety than anything. At the same time, this story is part of our school’s history just as Captain Cholmondely Smith, our first school principal, used to fight in the Maori wars and heaps of our children died in the first and second world war.

To me Te Tī Tūtahi is Tūrangawaewae. At my school of Newmarket I must applaud Wendy for ensuring that the memories live on in our school and with our children. As our children pass through our school, many have come from a different country and have their whenua and pito buried there. Therefore even though they now live here they still consider the land of their birth their Tūrangawaewae and we must not forget that. Just like one cannot ask me to forget Samoa because it is my island home and  my tulaga vae.

We cannot simply change back our current school emblem to reflect Te Tī Tūtahi however we can incorporate the memories and stories as we move forward. Just as we must remember and acknowledge our historic motto of ‘Not self, but service’. Just as we must also acknowledge the Tūrangawaewae of all of our learners. Somehow we must embrace and acknowledge the languages of their birth and ensure that all students have strengths in their own cultural identities. We must incorporate both into all that we do at our school. 

Therefore by acknowledging the significance of Tūrangawaewae of all our learners we bring into our teaching and learning an understanding of who they are, their families and whānau, their language, their culture and develop our own empathy about the challenges they face coming into new lands learning a new language and learning new ways of being. Together we learn about Ngāti Whatua, the Tangata Whenua of our area and learn about their Tūrangawaewae so that together we can move forward and grow in our understanding of Tūrangawaewae because after all the next generation have birth places in Aotearoa as their Tūrangawaewae.

More about Te Ti Tu Tahi

References

Efi, Tui Atua Tupua Tamasese Ta’isi. “ ‘Where Is Our Island?’ Navigating Language, Vision and Divine Designation in Samoan Law and Jurisprudence.” Samoa Observer, 10 July 2016, www.samoaobserver.ws/en/10_07_2016/local/8480/‘Where-is-our-Island’-Navigating-Language-Vision-and-Divine-Designation-in-Samoan-Law-and-Jurisprudence.htm.

Simmons, D. R., and George Graham. Maori Auckland. Bush Press, 1987.

TeachMeetNZ meets ACCoS

Sonya Van Schaijik Design for learning, Learning-focused culture, Professional Learning, Professional Relationships, PST 01, PST 03, PST 04, PST 05, Te Tiriti o Waitangi

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Yesterday I hosted TeachMeetNZ meets ACCoS. TeachMeetNZ is about New Zealand teachers connecting online. The project reflects the research and work of New Zealand educators in action. These live events are convened across all education sectors to address the emerging technologies, trends, and challenges poised to significantly impact teaching and learning.  TeachMeetNZ has been live streaming since May 2013.

This session’s focus was to highlight some of the fabulous learning happening in Kāhui Ako across New Zealand and especially from our Auckland Central Community of Schools (ACCoS) Kāhui Ako  and was an initiative approved by our ACCoS Lead Principal, Jill Farquharson. Somehow she trusted that TeachMeetNZ would be an important strategy to help share our work across the Kahui Ako. Jill often hears me say, ‘If I cannot see what we do then it does not exist.’

Nearly two years have passed since I have hosted a full TeachMeetNZ session. The system has changed a lot since that last time and in some ways is a lot more stable and a lot smoother. I now launch a live stream via youtube using Google Hangouts. Before I would do this the other way around.

As I prepared the team of educators for the session, I had a few challenges. My main one being that several are not yet on twitter so in some ways that forced me to use email for communication. The challenge with email is that the conversation is closed where as on Twitter, using the #TeachMeetNZ hashtag enables the conversation to be open and transparent. I liken it to eavesdropping because you can move in and out of conversations by listening and often you do not need to say anything, just listen.

Therefore the main organisation was via email. I had put out the call for presenters via our Across School Leaders and via our Google+ community yet still most of the presenters were gently persuaded with a bit of arm twisting.

I love the numbers of any event and here are some numbers.

Yesterday 8 presenters took part.

  • 1 principal
  • 1 across school leader
  • 2 in school leaders
  • 3 classroom teachers
  • 1 external facilitator

In addition there was

However the power of asynchronous communication means that many more will come and visit the recording after the session.

I have learnt to make use of playlists on Youtube so on the TeachMeetNZ Channel there are

  • 9 ACCoS mini videos sharing work across our ACCoS Kahui Ako.
  • 3.45minutes was the fastest presentation
  • 5.13 minutes was the longest presentation

After the session I had evaluations completed from 7 Educators, one quote I liked  was  ‘Interesting range of topics.  Wonderful opportunity for sharing within and beyond our kahui ako.’

What happens after the session with the individual videos has always been enlightening. Each presenter has their video clip on their TeachMeetNZ wiki page. Some will complete the triangulation of learning and reflect about the process. Some will go back and share their video and slides with their staff. Some will investigate twitter and join the global staffroom. Some will take time out to rest and recharge because they have been through a huge learning curve.

However all will return to their places of work with a spring in their step knowing they have achieved a huge milestone in their careers and that is to share what they do in such a visible way with the global community. From an event such as this I usually sit back and watch what happens to the team and smile as those hesitant steps of sharing with technology become stronger.  So to the following educators who helped make the session the success that it was, thank you.

TimeKeeper: Catherine Palmer  (ASL) @CatherineP63

Twitter Broadcaster: Dr Wendy Kofoed @newmarketschool

Presenters Name Topic
Alison Spence

Principal Kohia Terrace

 Principal’s ASB APPA Travelling Fellowship 2017

Leadership Across Schools
Amy Battrick

(ISL)

 Esol Strategies at Kohia Terrace School
Elena Reihana

Teacher

 Using WeChat for Parent Engagement
Erin Hooper

(ASL)

 As a matter of PaCT
Hannah Cameron

Teacher

 Engaging the Community – Reporting to families
Patricia Whitmore

(ISL)

 Learning Maps for reading
Sarah Morrison

Teacher

 Using See Saw as a digital portfolio for junior school learners to share with their families.
Viv Hall Growing Kāhui Ako leaders

So where to next?

This week I leave for Hamilton to attend ULEARN and I am running a session with Sue, Erin and Catherine, three other Across School Leaders in the Auckland Central Community of Schools. The title for our session is ‘Lessons learned from an Across School Leader in a Kāhui Ako’. Our session is Fri, Oct 13, 2017 10:15 AM – Fri, Oct 13, 2017 11:15 AM at the Claudelands Events Centre.

In addition I am with Christine Trimnell as she shares  ‘Global Projects – 21st Century learning in a digital world’. This is the work we have done with Flat Connections.  This session is: Fri, Oct 13, 2017 8:30 AM at the Claudelands Events Centre in the Holman Stand room.

I look forward to catching up with old faces and new faces at ULEARN, I look forward to meeting my digital buddies face to face and to connect with other Across School Leaders from other Kāhui Ako. I especially look forward to getting a #Grelfie with  Brad Waid an old time twitter buddy. Then when I get back I need to start my piece of writing for EdBookNZ another collaborative project that I coordinate.

#EdBookNZ

Sonya Van Schaijik Professional Learning, Professional Relationships, PST 01, PST 03, Te Tiriti o Waitangi

In September of 2014 I had been turning a few phrases around as I researched the term Connected Educator.  From there I created a list of current phrases and decided to get some bloggers to unpack and query what these terms meant. Then thought, why not write a book and each blogger contribute their part. Via twitter I out a call out and the following tweeps responded. Each author literally had to take a term that they used and critique why it needed to change. My other stipulation was that they needed a critically friend who would give them feedback before their post went live.

#EdBookNZ 14

Read the Digital Copy- you will need to sign in to download.

https://issuu.com/ulimasao/docs/completed_book__2_

Purchase the paper copy

https://www.peecho.com/checkout/issuu/332766/completed-book-2-

The following year, I thought, let’s do this again.

#EDBookNZ15

Read the Digital Copy- you will need to sign in to download.

http://issuu.com/ulimasao/docs/edbooknz_terms_2015

Purchase the paper copy

https://www.peecho.com/checkout/issuu/332989/edbooknz-terms-2015

At the same time I realised that I needed to seriously look at co-construction. So running alongside the book, I set up the wiki and invited educators in to unpack the Practicing Teacher Criteria. I was aiming for a collaborative definition of each of the criteria. However as is usual I learnt the most as understanding Tataiako helped frame the terms of reference.

Here you can check out the wiki of terms. http://edbooknz.wikispaces.com/

Doing this huge collaborative helped me see where I needed to move with TeachMeetNZ, My ideas appeared so big and daunting that I literally freaked out and shelved TeachMeetNZ under the pretence that I was studying. In some ways there was no way I could carry out what I could envisage. That too and just having a year to percolate my thinking.

In 2016 I put out another call in regards to EdBookNZ as I believe in always giving back. So that was my main claim to collaboration. That and tuning communication systems for our ACCoS Community of Learners.

#EdBookNZ16

Read the Digital Copy- you will need to sign in to download.

https://issuu.com/ulimasao/docs/edbooknz_terms_2016

Purchase the paper copy

https://www.peecho.com/checkout/issuu/332988/edbooknz-terms-2016
  • @leonie_hastings
  • @stuartkellynz
  • @jamesanderson
  • @newmarketschool
  • @AKeenReader
  • @mrs_hyde
  • @nikora75
  • @Doctor_Harves
  • @beechEdesignz
  • @kerriattamatea

 

Now this year,

 

#EdBookNZ17 

Purchase the paper copy

http://www.peecho.com/checkout/issuu/458107/edbooknz-terms-2017

 

I put out another call for EdBookNZ and have my complete list of educators. I am really excited because as usual creating an artifact for the education community pushes me into hyperdrive as I also one of the authors.

With EdBookNZ I had a massive disaster on ISSUU when I accidentally deleted all my collaborative books. I was more gutted in losing the history of downloads.

But in saying that, better things happen and now on ISSUU the books can be purchased or the PDFs download free. However you do need to create an account for the downloads. I also am unsure how to make the paper copy link easily accessible but am working on that.

Finally I am really excited about holding a printed book because I have been trying and trying to do something on Amazon, but found the process of publishing too technical.

I used ISSUU because it was the easiest platform for digital publishing. 

A dear friend and mentor said to me recently, holding the completed #EdBooks in your hands is a powerful example of collaboration.

To finish with, I just have to put a shout out for Saturday’s session of #TeachMeetNZ. This session highlights our ACCoS Kahui Ako. If you register on Eventbrite, you will go in the draw to win another example of collaboration. ‘SOLO Taxonomy and English Language Learners.’