Values underpin all operation and aspects of life at the College: at a governance level, on a day to day management level, between the tumuaki (principal), kaiako (teachers) and other staff members and when students interact between themselves and others. Values strengthen teaching and learning.

The Marist Pillars

Underpinning and finding expression in the special character of Hato Petera are the values that were so clearly evident in the mind of St Marcellin Champagnat:

ØPresence (relationships) our instinct is to engage the world of the young by meeting them in their own space and creating opportunities to become involved in their lives and welcome them into ours.

ØSimplicity (humility and honesty) expresses itself primarily through contact with young people that is genuine, straight-forward, humble and modest allowing for the action of God to work through us while respecting their dignity and freedom.

ØFamily Spirit (community) our way of relating to young people is to be a brother or sister to them. We are ready to trust each other, forgive each other and reconcile with each other.

ØIn the way of Mary (our journey in faith and love) Mary invites us to give witness to God’s solidarity with people in need and suffering. She urges us to do whatever Jesus tells us.

ØLove of work (self-development, energy and effort) we seek to help young people develop a strong character and resilient will, a balanced moral conscience and solid values upon which to base their lives.  We foster team work helping them to acquire a cooperative and socially sensitive approach to serving others in need.

 

The Māori Values

Consistent with the Marist pillars and in keeping with the mission of the Mill Hill Missionaries to immerse themselves in other cultures; our core Māori values are integrated into our religious instruction, rites and ceremonies, observances and procedures of College life. These are:

ØTapu  (dignity) stating the principle that all things have an intrinsic tapu or sacredness;  that the tapu/sacredness between atua, tangata and whenua lies in the relationships that bond us together;  and that tapu exists in restrictions.

 

ØMana (influence, prestige), the spiritual power that creates, produces and restores tapu and, as well, is the authority, prestige and honour bestowed.

 

ØTika (truth) – the principle of the right ordering of relationships among atua, tangata and whenua, the right response and the right exercise of mana.   Tika challenges us to address, enhance and restore tapu of people and whanau   because it is right, because of the people’s link with whenua and whanau and because of their, and our, link with Atua.   We have a moral obligation to respond.

 

ØPono (integrity) is the principle that seeks to reveal reality and to achieve integrity of relationships.   Pono challenges us to be steadfast and consistent in seeking Tika.

 

ØAroha (love) is expressing empathy, compassion and joy for others.   Aroha challenges us to recognise the goodness that is intrinsic to all people, and to find joy in our relationships with them.   Aroha enhances and restores tapu.   Everything we love gives us a greater sense of well-being and a greater mana to reach out and achieve our goals. Aroha challenges us to respond to the plight of others and the failure to respond would reduce our own sense of well being.   To respond would call upon our compassion.   Not to respond would be to lessen the mana needed to achieve our goals in life.

 

ØHohourongo (reconciliation) is forgiveness and reconciliation.   Where individuals are estranged from the community, Ho Hourongo must be openly and willingly sought.   Remorsefulness on the part of the wrongdoer is necessary for true Hohourongo to take place.