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- Title: Religious Studies Teachers’ Association of Aotearoa NZ
- URL: https://www.rstaanz.org.nz/
URL: https://www.rstaanz.org.nz/
Description:
Links Title: Additional Support
- Title: Religious Studies Teachers’ Association of Aotearoa NZ
- URL: https://www.rstaanz.org.nz/
URL: https://www.rstaanz.org.nz/
Description:
Additional Support
- Title: Religious Studies Teachers’ Association of Aotearoa NZ
- URL: https://www.rstaanz.org.nz/
URL: https://www.rstaanz.org.nz/
Description:
What is Religious Studies about?
[ Video Resource ]
- Title: Religious Studies
- Description: Religious Studies Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571924997
- Transcript: In conversation withLisa JenkinsAndrew Murray Transcript below:I suppose there’s the introduction of big ideas
In conversation with
Lisa Jenkins
Andrew Murray
Transcript below:
I suppose there’s the introduction of big ideas, which obviously is a different concept for the achievement Standards. And the introduction of assessment and learning matrices. Plus we’ve got some really important inclusions for students with a consistency, knowing what credits they’re going to have every year. How there’s 60 for every year.
For me, what I’m seeing is some deeper learning experiences for our students. The ability to go deeper. It’s not about the assessment any longer. It’s about the skills. The other thing which I’m seeing is an exploration of who we are as a people. Development of local curriculum. An examination of our faith as New Zealanders and the way that we can explore that in terms of our students moving forward into the workforce. Keeping in mind that whole idea of education to employment and these new Standards are giving our students that opportunity to be people of New Zealand.
Perhaps by no fault of anybody what was seen previously is, this is the curriculum, and then this is the Māori bit, which is going to be added, I see a real weave. Not only do I see this weave, it’s a reflection of who we are as a nation now. It’s also something that there’s a connectivity, I suppose. Between each level, where there’s a foundation, a building at that first level. And there’s that weave all the way through, so those connections can be made by our students.
The thing that is really on top for me is that it’s not about karakia in the classroom, it’s not about singing a waiata. It’s about a reflection that these things are who we are as New Zealanders. I think our students, our teachers, our communities are going to have a greater understanding of that. I think, when we worked as a SEG, we very much wanted that to be weaved in. That was a really good analogy to use, because that’s how I feel we’ve ended up with it. Even though that is one particular big question that’s really dedicated to that, it doesn’t stop there. It does feed through and it is an opportunity for students to come back to. And self-reflect, and include in any of the assessments that are there for the internals or externals.
What I loved about being part of the SEG is it was real inquiry. There were no right or wrong answers, and we had the ability to get it wrong. We had the ability to get it right, which you’ll see in the products that we’ve finally produced. There was that ability to have deep conversations. What I’ve talked about with our students is that ability of inquiry and deep learning. That was modeled really well by the SEG. There was room for deep conversation amongst a diversity of our teachers, who deliver religious studies in New Zealand.
But don’t you think also that it wasn’t just about the teachers? That we also had such big diversity within the SEG? That we incorporated a lot of other RE specialists? I don’t know about how you felt, but I really felt the weight, and the challenge of our sector on our shoulders. I must congratulate Ministry on their openness to add people to the team. Early on when we had discussions and we had that voice that was perhaps missing, Ministry were really open to saying, Andrew, who do we need to add? And we had that discussion, and we added people.
Advice to teachers, I think, be open. Be open to inquiry. Be open to deeper learning experiences. Be open to taking the best of what was and reinvent the best of the new. It’s not simply fitting in what we’ve done into the new. Because what we’re seeing coming through with our tamariki is a new type of student. A new student that’s used to learning different things in the classroom. It’s a different learning experience. Let’s be about the learning experience, not the content.
I agree. I think that the one thing I feel empowered about is making a really fun experience. My advice for teachers would just be, enjoy it, and do things, and make innovative changes that perhaps you felt you weren’t able to do before. I think it’s an amazing opportunity to get away from being in any formal setup. Like you said, the 21st century learner is going to come away from formal examinations, and be more about different forms of assessment.
Subject-specific terms can be found in the glossary.
Religious Studies explores the significance of diverse religious and spiritual worldviews across time and humanity. Ākonga will explore the diverse religious and spiritual communities of Aotearoa New Zealand and the wider Pacific region. In this subject, ākonga grow whakaetanga (acceptance) and whakanui (respect) of diversity.
Ākonga will explore the development of religious and spiritual traditions in both local and global contexts. Religious and spiritual traditions cannot be homogenised. They are intrinsic to the fabric of our history, culture, art, and politics, and continue to reflect elements of human nature and our society. They are complex, diverse, and often subject to some form of change over time.
Ākonga will learn about significant people, historical events and ideas connected with different religious and spiritual traditions. They will learn about the distinction of polytheism, monotheism, and animism, and how different perspectives inform religious and spiritual beliefs and practices. Ākonga will explore how religious and spiritual beliefs about the seen and unseen worlds have been present throughout humanity and history.
Engaging in this subject will enhance the ability of ākonga to make sense of why societies and communities have developed in a particular way over time. They will critically engage with diverse interpretations of religious and spiritual narratives. They will develop an understanding of the interactions between society and diverse religious and spiritual beliefs, practices, and cultures. Ākonga will develop an understanding of how their own beliefs and identities are shaped.
Religious and spiritual traditions can both be defined according to seven characteristics that are commonly shared. These characteristics include experiences, narratives, rituals, beliefs, moral and ethical teachings, social organisation, and material expression. The term ‘spirituality’ is inclusive of the worldviews of individuals and groups, such as tāngata whenua, who may not identify as ‘religious’. Spiritual traditions can share the seven characteristics of religion, however there may be less emphasis on social organisation. Spirituality can broadly refer to a way of being and perceiving the world. Religion is therefore one way to express spirituality. Ākonga will develop an understanding that diversity exists both within and between religious and spiritual traditions.
Subject-specific terms can be found in the glossary.
Religious Studies explores the significance of diverse religious and spiritual worldviews across time and humanity. Ākonga will explore the diverse religious and spiritual communities of Aotearoa New Zealand and the wider Pacific region. In this subject, ākonga grow whakaetanga (acceptance) and whakanui (respect) of diversity.
Ākonga will explore the development of religious and spiritual traditions in both local and global contexts. Religious and spiritual traditions cannot be homogenised. They are intrinsic to the fabric of our history, culture, art, and politics, and continue to reflect elements of human nature and our society. They are complex, diverse, and often subject to some form of change over time.
Ākonga will learn about significant people, historical events and ideas connected with different religious and spiritual traditions. They will learn about the distinction of polytheism, monotheism, and animism, and how different perspectives inform religious and spiritual beliefs and practices. Ākonga will explore how religious and spiritual beliefs about the seen and unseen worlds have been present throughout humanity and history.
Engaging in this subject will enhance the ability of ākonga to make sense of why societies and communities have developed in a particular way over time. They will critically engage with diverse interpretations of religious and spiritual narratives. They will develop an understanding of the interactions between society and diverse religious and spiritual beliefs, practices, and cultures. Ākonga will develop an understanding of how their own beliefs and identities are shaped.
Religious and spiritual traditions can both be defined according to seven characteristics that are commonly shared. These characteristics include experiences, narratives, rituals, beliefs, moral and ethical teachings, social organisation, and material expression. The term ‘spirituality’ is inclusive of the worldviews of individuals and groups, such as tāngata whenua, who may not identify as ‘religious’. Spiritual traditions can share the seven characteristics of religion, however there may be less emphasis on social organisation. Spirituality can broadly refer to a way of being and perceiving the world. Religion is therefore one way to express spirituality. Ākonga will develop an understanding that diversity exists both within and between religious and spiritual traditions.
Big Ideas and Significant Learning
This section outlines the meaning of, and connection between, the Big Ideas and Significant Learning, which together form the Learning Matrix. It then explains each Religious Studies Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, informs this subject’s Significant Learning — learning that is critical for students to know, understand, and do in relation to a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their learning at Levels 6, 7, and 8.
The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
Religious Studies acknowledges the importance of people and life’s big questions. This whakatauākī reflects the importance of people and the sacredness of connectedness, reflected in the metaphor of the harakeke. Each harakeke is diverse with multiple uses, which resonates with the diversity that can be seen in expressions of religious and spiritual communities.
Religious Studies recognises the need for preservation and respect for our diverse communities. It is the responsibility of Religious Studies to promote guardianship and protection of people and the diverse beliefs and experiences they bring.
Unuhia is a metaphor that reflects a constant stirring. This resonates with the constant movement and change of people and society, as kaupapa keep moving forward.
Tāngata are like the kōmako, proclaiming their narratives, experiences, and beliefs. These are to be passed on to others and to future generations.
Religious Studies also recognises the importance of acknowledging the sacred or tapu. You must not remove the heart of the flax, or the wairua from the people. Religious Studies is about empathising with people of diverse faiths and understanding what it means to be human. People are spiritual, intellectual, and social beings. Religious Studies endeavours to explore the complexity of people and their connections to each other, to te taiao, atua, and to the sacred.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Levels 6 and indicative for levels 7, and 8. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject.
There is no prescribed order to the Learning Matrix within each Level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Religious Studies.
This section outlines the meaning of, and connection between, the Big Ideas and Significant Learning, which together form the Learning Matrix. It then explains each Religious Studies Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, informs this subject’s Significant Learning — learning that is critical for students to know, understand, and do in relation to a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their learning at Levels 6, 7, and 8.
The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
Religious Studies acknowledges the importance of people and life’s big questions. This whakatauākī reflects the importance of people and the sacredness of connectedness, reflected in the metaphor of the harakeke. Each harakeke is diverse with multiple uses, which resonates with the diversity that can be seen in expressions of religious and spiritual communities.
Religious Studies recognises the need for preservation and respect for our diverse communities. It is the responsibility of Religious Studies to promote guardianship and protection of people and the diverse beliefs and experiences they bring.
Unuhia is a metaphor that reflects a constant stirring. This resonates with the constant movement and change of people and society, as kaupapa keep moving forward.
Tāngata are like the kōmako, proclaiming their narratives, experiences, and beliefs. These are to be passed on to others and to future generations.
Religious Studies also recognises the importance of acknowledging the sacred or tapu. You must not remove the heart of the flax, or the wairua from the people. Religious Studies is about empathising with people of diverse faiths and understanding what it means to be human. People are spiritual, intellectual, and social beings. Religious Studies endeavours to explore the complexity of people and their connections to each other, to te taiao, atua, and to the sacred.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Levels 6 and indicative for levels 7, and 8. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject.
There is no prescribed order to the Learning Matrix within each Level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Religious Studies.
Big Idea Body:
Identities and experiences are influenced by internal and external factors. Our worldviews and personal experiences are an integral part of our identity. Our identity can also be shaped by the beliefs and practices we form over time from our experiences, including our religious and spiritual beliefs. Exposure to, and interactions with, diverse cultures with different beliefs and practices, can influence our own religious and spiritual identities.
Religious migration and colonisation are examples of external factors, where groups come together, interacting with diverse beliefs and practices. Migration and colonialisation has led to the merging of religious and spiritual beliefs and practices, forming new religious and spiritual identities. This increasing exposure to religious and spiritual diversity has impacted — and continues to impact — individual and collective identities in Aotearoa New Zealand and the wider Pacific region.
Fai'aki e 'ilo 'oua 'e fai'ake e ifo.
Knowing, not by tasting.
This is a Tongan proverb that relates to this Big Idea and our whakatauākī, highlighting the importance of people and signifying the exploration of one’s own bias, to know ourselves and our actions.
Religious Studies also extends beyond understanding the influence of social connections on identity. It includes the importance of connections to the sacred or tapu, such as the centrality of atua in te ao Māori, or one’s relationship with Papatūānuku.
Identities can be influenced by religious and spiritual beliefs and practices
Identities and experiences are influenced by internal and external factors. Our worldviews and personal experiences are an integral part of our identity. Our identity can also be shaped by the beliefs and practices we form over time from our experiences, including our religious and spiritual beliefs. Exposure to, and interactions with, diverse cultures with different beliefs and practices, can influence our own religious and spiritual identities.
Religious migration and colonisation are examples of external factors, where groups come together, interacting with diverse beliefs and practices. Migration and colonialisation has led to the merging of religious and spiritual beliefs and practices, forming new religious and spiritual identities. This increasing exposure to religious and spiritual diversity has impacted — and continues to impact — individual and collective identities in Aotearoa New Zealand and the wider Pacific region.
Fai'aki e 'ilo 'oua 'e fai'ake e ifo.
Knowing, not by tasting.
This is a Tongan proverb that relates to this Big Idea and our whakatauākī, highlighting the importance of people and signifying the exploration of one’s own bias, to know ourselves and our actions.
Religious Studies also extends beyond understanding the influence of social connections on identity. It includes the importance of connections to the sacred or tapu, such as the centrality of atua in te ao Māori, or one’s relationship with Papatūānuku.
Big Idea Body:
While no two religious groups are the same, some characteristics are commonly shared between religious and spiritual traditions. They can serve as a window into the historical experiences of a religious or spiritual tradition. Exploring the meaning of some of these characteristics can allow ākonga to understand what people believe and why.
Characteristics of a religious or spiritual tradition may be influenced over time. Characteristics may change in response to a significant historical event, or a person who influenced the development of religious or spiritual communities. These influences can be positive or negative and may shape the moral and ethical principles of religious or spiritual communities.
Religious and spiritual traditions draw on historical experiences that are interpreted over time
While no two religious groups are the same, some characteristics are commonly shared between religious and spiritual traditions. They can serve as a window into the historical experiences of a religious or spiritual tradition. Exploring the meaning of some of these characteristics can allow ākonga to understand what people believe and why.
Characteristics of a religious or spiritual tradition may be influenced over time. Characteristics may change in response to a significant historical event, or a person who influenced the development of religious or spiritual communities. These influences can be positive or negative and may shape the moral and ethical principles of religious or spiritual communities.
Big Idea Body:
Our unique history and diversity as a nation has shaped our religious and spiritual traditions. The migration of Pacific and other communities brings unique experiences and perspectives. These perspectives shape religious and spiritual understandings in Aotearoa New Zealand. The signing of Te Tiriti o Waitangi is a significant historical event that has influenced religious and spiritual traditions in Aotearoa New Zealand and the wider Pacific. It is vital that ākonga explore the influence of colonisation on the religious and spiritual traditions of Māori and Pacific peoples. Religious Studies provides ākonga with the opportunity to explore local religious and spiritual communities from different worldviews. In particular, te ao Māori and Pacific worldviews will be explored.
Understanding of the religious and spiritual traditions of Aotearoa New Zealand and the wider Pacific region is meaningfully achieved by inviting iwi, hapū, and whānau to share their cultural narratives. Te ao Māori and Pacific worldviews, unique to the religious and spiritual traditions of Aotearoa New Zealand and the Pacific, can be explored through these local connections. The meaning and significance of whakapono, wairua, and hāhi is explored. Ākonga will explore the significance of vā, relating to the sacred space and harmony between relationships. Our diversity shapes our religious and spiritual communities. Acknowledgment of diversity guides responses to challenging times both historically and in contemporary society.
Understanding our unique history and diversity builds awareness and respect for different cultural perspectives. This awareness and respect will help to foster participation and connection to our local communities. Ākonga will learn to build relationships that honour and respect our diverse worldviews.
Aotearoa New Zealand’s and the wider Pacific’s unique history and diversity lead to distinctive ways of understanding religious and spiritual traditions
Our unique history and diversity as a nation has shaped our religious and spiritual traditions. The migration of Pacific and other communities brings unique experiences and perspectives. These perspectives shape religious and spiritual understandings in Aotearoa New Zealand. The signing of Te Tiriti o Waitangi is a significant historical event that has influenced religious and spiritual traditions in Aotearoa New Zealand and the wider Pacific. It is vital that ākonga explore the influence of colonisation on the religious and spiritual traditions of Māori and Pacific peoples. Religious Studies provides ākonga with the opportunity to explore local religious and spiritual communities from different worldviews. In particular, te ao Māori and Pacific worldviews will be explored.
Understanding of the religious and spiritual traditions of Aotearoa New Zealand and the wider Pacific region is meaningfully achieved by inviting iwi, hapū, and whānau to share their cultural narratives. Te ao Māori and Pacific worldviews, unique to the religious and spiritual traditions of Aotearoa New Zealand and the Pacific, can be explored through these local connections. The meaning and significance of whakapono, wairua, and hāhi is explored. Ākonga will explore the significance of vā, relating to the sacred space and harmony between relationships. Our diversity shapes our religious and spiritual communities. Acknowledgment of diversity guides responses to challenging times both historically and in contemporary society.
Understanding our unique history and diversity builds awareness and respect for different cultural perspectives. This awareness and respect will help to foster participation and connection to our local communities. Ākonga will learn to build relationships that honour and respect our diverse worldviews.
Big Idea Body:
Significant narratives and texts are an integral part of how individuals and communities communicate messages. Significant narratives and texts can communicate profound symbolic ideas and give an account of the origins of religious or spiritual beliefs. Many narratives and texts about religious or spiritual beliefs and messages can be interpreted as guidance on moral and ethical conduct in daily life. Diverse interpretations of narratives and texts can influence how people express religious or spiritual beliefs and practices. There is a dynamic relationship between beliefs and practices, and their expressions in narratives and texts. Narratives and texts and religious and spiritual traditions have a reciprocal relationship, informing the development of each other over time.
Religious and spiritual traditions are influenced by significant narratives and texts
Significant narratives and texts are an integral part of how individuals and communities communicate messages. Significant narratives and texts can communicate profound symbolic ideas and give an account of the origins of religious or spiritual beliefs. Many narratives and texts about religious or spiritual beliefs and messages can be interpreted as guidance on moral and ethical conduct in daily life. Diverse interpretations of narratives and texts can influence how people express religious or spiritual beliefs and practices. There is a dynamic relationship between beliefs and practices, and their expressions in narratives and texts. Narratives and texts and religious and spiritual traditions have a reciprocal relationship, informing the development of each other over time.
Big Idea Body:
Approaches to contemporary ethical issues can be informed by religious and spiritual principles. Ākonga will learn about diverse religious and spiritual perspectives on issues and how these are supported by principles. A religious or spiritual community uses principles that draw on narratives, beliefs, and teachings. These religious or spiritual principles inform approaches to ethical issues. Different religious or spiritual communities’ perspectives and approaches to ethical issues may display both similarities and differences. The approach of religious and spiritual traditions to contemporary issues is unique to community and context. Ākonga will understand that diversity exists both within, and between, religious and spiritual traditions.
Religious and spiritual traditions can inform the way that individuals and communities engage with contemporary issues
Approaches to contemporary ethical issues can be informed by religious and spiritual principles. Ākonga will learn about diverse religious and spiritual perspectives on issues and how these are supported by principles. A religious or spiritual community uses principles that draw on narratives, beliefs, and teachings. These religious or spiritual principles inform approaches to ethical issues. Different religious or spiritual communities’ perspectives and approaches to ethical issues may display both similarities and differences. The approach of religious and spiritual traditions to contemporary issues is unique to community and context. Ākonga will understand that diversity exists both within, and between, religious and spiritual traditions.
Key Competencies in Religious Studies
Developing Key Competencies through Religious Studies
Learning in Religious Studies provides meaningful contexts for developing Key Competencies from the New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Students will engage with critical thinking and analysis, explore different perspectives through Religious Studies and develop their understanding of the role of Religious Studies in society.
Thinking
Students of Religious Studies will:
- explore how the understandings and practices of different religious and spiritual traditions can be identified and classified
- develop a holistic approach to knowledge requiring māramatanga
- understand different interpretations of ‘religion’, and why people might define or identify themselves as religious or spiritual
- learn to think critically about the claim that a range of internal and external forces influenced the origin and development of religious and spiritual beliefs and traditions
- gain insight into diverse worldviews and attitudes relating to religious and spiritual understandings and practices, and their influence on society, cultures, and the environment
- learn to think critically about one’s own experiences, prejudices, identities, and culture in order to develop knowledge and understanding of one’s own worldview
- understand hauora and fonofale in the context of religion and spirituality.
Using language, symbols, and texts
Students of Religious Studies will:
- learn to identify and analyse religious language, symbols, and texts
- develop the capacity to interpret religious and spiritual information and narratives
- develop a rich, discipline-specific vocabulary for talking about peoples’ diverse conceptualisations of belief and practice, and one that includes te ao Māori and Pacific worldviews and languages
- gather information and ideas, ask questions, and examine current issues.
Relating to others
Students of Religious Studies will:
- develop an understanding of what people believe and do, and why
- develop the capabilities of empathy and tolerance
- consider the ways that people make decisions and participate in social actions
- develop values related to whanaungatanga, such as manaakitanga, whakaaetanga, and whakaute
- learn about how individuals and communities bring their religious beliefs and practices to their social and cultural approaches to ethical issues
- learn about the mana involved in communicating religious and spiritual ideas that require pono
- recognise and connect with cultural community bases
- make connections to learn about different traditions.
Managing self
Students of Religious Studies will:
- reflect on their own beliefs, practices, and codes of conduct
- reflect on how their personal and whānau identities might have been influenced by religious beliefs and practices
- understand and draw on their own ahurea tuakiri
- think about how their perspectives on an issue or event can be informed by religious or spiritual understandings and practices.
Participating and contributing
Students of Religious Studies will:
- participate and contribute in communities of practice, whether that be as an active participant or outside observer
- develop skills involving collaboration, such as whakawhanaungatanga and manaakitanga
- gain insight into the social and cultural role of religious and spiritual communities
- develop appreciation for religious and spiritual traditions
- participate in social and ethical issues.
Key Competencies
This section of The New Zealand Curriculum Online offers specific guidance to school leaders and teachers on integrating the Key Competencies into the daily activities of the school and its Teaching and Learning Programmes.
Developing Key Competencies through Religious Studies
Learning in Religious Studies provides meaningful contexts for developing Key Competencies from the New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Students will engage with critical thinking and analysis, explore different perspectives through Religious Studies and develop their understanding of the role of Religious Studies in society.
Thinking
Students of Religious Studies will:
- explore how the understandings and practices of different religious and spiritual traditions can be identified and classified
- develop a holistic approach to knowledge requiring māramatanga
- understand different interpretations of ‘religion’, and why people might define or identify themselves as religious or spiritual
- learn to think critically about the claim that a range of internal and external forces influenced the origin and development of religious and spiritual beliefs and traditions
- gain insight into diverse worldviews and attitudes relating to religious and spiritual understandings and practices, and their influence on society, cultures, and the environment
- learn to think critically about one’s own experiences, prejudices, identities, and culture in order to develop knowledge and understanding of one’s own worldview
- understand hauora and fonofale in the context of religion and spirituality.
Using language, symbols, and texts
Students of Religious Studies will:
- learn to identify and analyse religious language, symbols, and texts
- develop the capacity to interpret religious and spiritual information and narratives
- develop a rich, discipline-specific vocabulary for talking about peoples’ diverse conceptualisations of belief and practice, and one that includes te ao Māori and Pacific worldviews and languages
- gather information and ideas, ask questions, and examine current issues.
Relating to others
Students of Religious Studies will:
- develop an understanding of what people believe and do, and why
- develop the capabilities of empathy and tolerance
- consider the ways that people make decisions and participate in social actions
- develop values related to whanaungatanga, such as manaakitanga, whakaaetanga, and whakaute
- learn about how individuals and communities bring their religious beliefs and practices to their social and cultural approaches to ethical issues
- learn about the mana involved in communicating religious and spiritual ideas that require pono
- recognise and connect with cultural community bases
- make connections to learn about different traditions.
Managing self
Students of Religious Studies will:
- reflect on their own beliefs, practices, and codes of conduct
- reflect on how their personal and whānau identities might have been influenced by religious beliefs and practices
- understand and draw on their own ahurea tuakiri
- think about how their perspectives on an issue or event can be informed by religious or spiritual understandings and practices.
Participating and contributing
Students of Religious Studies will:
- participate and contribute in communities of practice, whether that be as an active participant or outside observer
- develop skills involving collaboration, such as whakawhanaungatanga and manaakitanga
- gain insight into the social and cultural role of religious and spiritual communities
- develop appreciation for religious and spiritual traditions
- participate in social and ethical issues.
Key Competencies
This section of The New Zealand Curriculum Online offers specific guidance to school leaders and teachers on integrating the Key Competencies into the daily activities of the school and its Teaching and Learning Programmes.
Connections
Learning about religious and spiritual traditions and how they engage with Te Tiriti o Waitangi allows ākonga of Religious Studies to make connections with how Te Tiriti o Waitangi is engaged with in other subjects. Religious studies provide a range of social and cultural understandings that can be applied to other subjects in the social sciences. Religious Studies covers a broad range of knowledge about people, culture, and societies over time at both the macro and micro level. Connections with other subjects may include Social Studies, History, Art History, Geography, and the Learning Languages learning area.
Learning about religious and spiritual traditions and how they engage with Te Tiriti o Waitangi allows ākonga of Religious Studies to make connections with how Te Tiriti o Waitangi is engaged with in other subjects. Religious studies provide a range of social and cultural understandings that can be applied to other subjects in the social sciences. Religious Studies covers a broad range of knowledge about people, culture, and societies over time at both the macro and micro level. Connections with other subjects may include Social Studies, History, Art History, Geography, and the Learning Languages learning area.
Pathways
Religious studies provide a range of skills that can lead to diverse future pathways for ākonga. Students of Religious Studies develop highly transferable skills such as critical thinking, cultural sensitivity, and social and interpersonal skills. Engaging in religious studies allows ākonga to reflect on their own identity and their place within the wider community. They learn practical and highly valuable skills that encourage making community connections and taking action in ethical and moral issues that affect our communities and society. Anyone choosing a pathway into industry training or employment that requires cooperation, empathy, understanding, and social engagement will have a strong foundation for working with diverse groups of people. This may include work and study in community services, academia, government, international relations, non-governmental organisations (NGOs), humanitarian work, project management, journalism, law, and policy.
Religious studies provide a range of skills that can lead to diverse future pathways for ākonga. Students of Religious Studies develop highly transferable skills such as critical thinking, cultural sensitivity, and social and interpersonal skills. Engaging in religious studies allows ākonga to reflect on their own identity and their place within the wider community. They learn practical and highly valuable skills that encourage making community connections and taking action in ethical and moral issues that affect our communities and society. Anyone choosing a pathway into industry training or employment that requires cooperation, empathy, understanding, and social engagement will have a strong foundation for working with diverse groups of people. This may include work and study in community services, academia, government, international relations, non-governmental organisations (NGOs), humanitarian work, project management, journalism, law, and policy.
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[ File Resource ]
- Title: RS Level 1 Course Outline 1
- Description: Religious Studies Course Outline 1
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%201_0.docx?VersionId=R6_l64YwkVdRyCj0R79NnfV4thyGgRRZ
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- RS Level 1 Course Outline 1.docx
- Description: Religious Studies Course Outline 1
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- Title: RS Level 1 Course Outline 2
- Description: Religious Studies Course Outline 2
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%202_0.docx?VersionId=2IVnDaUxDkoqdYOsWFqbtixKzDSfrDFl
- File Extension: docx
- File Size: 90KB
- RS Level 1 Course Outline 2.docx
- Description: Religious Studies Course Outline 2
[ File Resource ]
- Title: RS Level 1 Course Outline 3
- Description: Religious Studies Course Outline 3
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%203_0.docx?VersionId=PRauM2tDa9FnIxTCSDbc01smnKruQC8A
- File Extension: docx
- File Size: 89KB
- RS Level 1 Course Outline 3.docx
- Description: Religious Studies Course Outline 3
[ File Resource ]
- Title: RS Level 1 Course Outline 1
- Description: Religious Studies Course Outline 1
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%201_0.docx?VersionId=R6_l64YwkVdRyCj0R79NnfV4thyGgRRZ
- File Extension: docx
- File Size: 91KB
- RS Level 1 Course Outline 1.docx
- Description: Religious Studies Course Outline 1
[ File Resource ]
- Title: RS Level 1 Course Outline 2
- Description: Religious Studies Course Outline 2
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%202_0.docx?VersionId=2IVnDaUxDkoqdYOsWFqbtixKzDSfrDFl
- File Extension: docx
- File Size: 90KB
- RS Level 1 Course Outline 2.docx
- Description: Religious Studies Course Outline 2
[ File Resource ]
- Title: RS Level 1 Course Outline 3
- Description: Religious Studies Course Outline 3
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/RS%20Level%201%20Course%20Outline%203_0.docx?VersionId=PRauM2tDa9FnIxTCSDbc01smnKruQC8A
- File Extension: docx
- File Size: 89KB
- RS Level 1 Course Outline 3.docx
- Description: Religious Studies Course Outline 3
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Religious Studies
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Religious Studies
Links Title: Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Religious Studies
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Religious Studies
Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Religious Studies
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Religious Studies
Introduction to Sample Course Outlines
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning Matrix and Achievement Standards. Examples of how a year-long Religious Studies course could be constructed using the new Learning Matrix and Achievement Standards is provided here. They indicative only and do not mandate any particular context or approach.
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning Matrix and Achievement Standards. Examples of how a year-long Religious Studies course could be constructed using the new Learning Matrix and Achievement Standards is provided here. They indicative only and do not mandate any particular context or approach.
More Support
[ Video Resource ]
- Title: Setting the scene: Insights into kaupapa Māori
- Description: In this video, we introduce our Kaikōrero who will explore mātauranga Māori concepts in a series of videos; Tuihana Pook, Hine Waitere, Tihirangi Brightwell.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772238305?h=0c3a2a8af7
- Transcript: EnglishGreetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia
English
Greetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia, from Te Whānau-a-Apanui. My tribal motto is Tihirau is the mountain, Whangaparāoa is the river, Whangaparāoa is the school, the marae is Kauaetangohia, the ancestral house is Kauaetangohia, his wife was Te Whatianga, that is our dining hall. The school is Te Kura Mana Māori o Whangaparāoa. I stand here in front of the leader Hoani Retimana Waititi. Greetings to you all.
I stand here as a descendant of Ngāti Tūwharetoa and Ngāti Kahungunu the tribes on my mother’s side. I acknowledge the tribe of Ngāti Tūwharetoa and sub-tribe Tutemohuta. I climb the sacred mountain Tauhara. Below are the swirling waters of Taupō-nui-a-Tia. That is my connection to Te Arawa. On my adoptive father’s side, I affiliate to Ngāti Hau, and Ngāti Rangi, the Whanganui tribe and the tribe of Taranaki Whānui. Greetings, I am Hine Waitere. I acknowledge you all from Te Whare Wānanga o Awanuiārangi, greetings.
Greetings to all. I acknowledge you all. Who am I on my mother’s side? Taranaki is my mountain. Waiaua is my river. Kurahaupō is my canoe. Taranaki, Ngāti Kahungunu and Muaūpoko are my tribes. My sub-tribe is Ngāti Tamarongo, Orimupiko and Parihaka are my marae. Ōpunake is my standing place. Moving across to my father’s side, Hikurangi is my mountain. Waiapu is my river. Horouta is my canoe. Ngāti Porou is my tribe. However, Rolleston, Canterbury is my home now. My name is Matua Tihirangi Brightwell. I am a Māori language teacher, haka troupe and kī-o-rahi teacher at Lincoln High School. Greetings to you all.
Hello everyone! As we start to engage in this work with lots of significant concepts, we just want to make our audience aware that this is directed toward people who are beginning a conversation about significant Māori concepts. And it’s a conversation begun, not one that’s ended. And many of the entry points have come from a personalised space.
From all the matters that descend from a genealogy the genealogies are linked to all such words as standing place, rangatiratanga, kaitiakitanga, taonga, and tikanga. These things are all linked to the programmes that we are running. There is nothing better. It is the purpose that matters.
All of the kaupapa that are discussed are enormous kaupapa to discuss, and they are massive pukapuka in their own right. And we are able to talk about them in a way that is speaking to our kaiako and those in the education system. And we can do that because we have got the knowledge from those who have gone before us, who have handed on this knowledge to us. So there’s a massive amount of kōrero to be had, and for whānau out there this is just the beginning.
Te Reo Māori
Kia ora. Ko Tuihana Pook tōku ingoa. Nō te whānau ā Kauaetangohia nō Te Whānau-ā-Apanui. Ko taku pepeha ko Tihirau te maunga, ko Whangaparāoa te awa, ko Whangaparāoa te kura, ko te marae ko Kauaetangohia, ko te tipuna whare ko Kauaetangohia, ko tana wahine ko Te Whatianga, koinā tō mātou whare kai. Ko te kura, ko Te Kura Mana Māori o Whangaparāoa. Ānei i tū nei au i mua i te rangatira nei a Hoani Retimana Waititi. Kia ora koutou.
E tū ake nei te uri o Ngāti Tūwharetoa me Ngāti Kahungunu hoki ko aku iwi i te taha o tōku māmā. Rere ana te mihi ki te iwi o Ngāti Tūwharetoa me te hapū o Tutemohuta. Ka piki ake au ki runga i te maunga tapu ko Tauhara kei raro rā e reporepo ana te moana ko Taupō-nui-a-Tia. Koinā te hononga o te waka Te Arawa. Ki te taha o tōku pāpā whāngai Ngāti Hau, Ngāti Rangi hoki i a ia anō hoki hononga ki te iwi o Whanganui ā, ki te iwi o Taranaki Whānui. Tēnei te mihi, ko Hine Waitere tēnei. Tēnei te mihi ki a koutou katoa mai i te Whare Wananga o Awanuiārangi, tēnā tātou.
Kia ora tātou. Ngā mihi nui ki a tātou katoa. Ko wai tēnei ki te taha o tōku māmā? Ko Taranaki te maunga, ko Waiaua te awa, ko Kurahaupō te waka, ko Taranaki, ko Ngāti Kahungunu ko Muaūpoko ngā iwi. Ko Ngāti Tamarongo te hapū, ko Orimupiko ko Parihaka ngā marae, ko Ōpunake tōku tūrangawaewae. Whakawhiti atu ki te taha o tōku pāpā, ko Hikurangi te maunga, ko Waiapu te awa, ko Horouta te waka, ko Ngāti Porou te iwi. Ahakoa ērā ko Waitaha, ko Rolleston tōku kāinga ināianei. Ko Matua Tihirangi Brightwell tōku ingoa. He kaiako reo māori kapa haka me te kī-o-rahi ahau ki te Kura Tuaroa o Waihora. Nō reira tēnā tātou katoa.
Kia ora tātou. I a mātou e tīmata ana ki te uru ki ēnei mahi me te maha o ngā ariā matua, e hiahia ana mātou kia mōhio te hunga whakarongo e hāngai ana tēnei ki ngā tāngata e tīmata ana ki te whakawhitiwhiti kōrero mō ngā ariā Māori matua. Ā, ko te tīmatanga o ngā kōrerorero tēnei, ehara i te mutunga. Ko te maha o ngā wāhi uru i hua ake i tētahi wāhi matawhaiaro.
Mai i ngā kaupapa katoa ka heke mai i tētahi whakapapa ko ngā whakapapa ka hono atu ki ngā kupu katoa pēnei i te tūrangawaewae, rangatiratanga, kaitiakitanga, ngā taonga, ā tātou tikanga hoki. Ko ēnei katoa ka hono ki ngā kaupapa katoa kei te whakahaeretia. Nō reira, kāore i kō atu, kāore i kō mai. Ko te kaupapa te mea nui.
Ko ngā kaupapa katoa e kōrerohia ana he kaupapa nui, ā, he pukapuka nunui tonu. Ā, ka taea e mātou te kōrero i ērā mā tētahi ara e mārama ai ā mātou kaiako me ngā tāngata i roto i te punaha mātauranga. Ka taea te pērā i te mea kei a mātou ngā mātauranga o rātou mā, nā rātou ngā kōrero i tuku iho ki a mātou. Nō reira he nui ngā kōrero, he nui ngā kōrero mā ngā whanau he tīmatanga noa iho tēnei.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tikanga
- Description: This video explores Tikanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772241190?h=c616f6b5f0
- Transcript: EnglishTikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes
English
Tikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes, and tikanga that pertain to our families our sub-tribes and our tribes. There are many explanations of tikanga. There are many aspects.
It connects to all the things that we do, our language, and aspects of Māori knowledge, the aspects that pertain to our homes, our true homeland, our land. Indeed, all tikanga is there. Therefore, if we were to follow the themes that relate to us, the Māori people, we must follow. We must make connections to tikanga.
For lots of people, the very first point of contact is on the marae. So, the very first point of contact is on the marae. So, for a lot of our students and family and teachers, they will see tikanga in action for the first time on the marae. And so what is this thing of tikanga? And to me, it's a way to behave and interact with people and my surroundings. Te taha wairua, you know, the unseen world that keeps me safe. So I know in each circumstance, if I can follow tikanga in how I interact with people. How do I interact with my pakeke? How do I interact with my tamariki? How to interact if I'm going on to a marae? How do I behave if I'm hosting people onto my marae or onto my whare? How do I behave at tangihanga? How do I behave at hākari? And tikanga tells me how to do that. And what it does is it protects me, and my mana, and my wairua. And it protects the mana and the wairua of the people who I am interacting with as well.
It gives me the mechanism to judge what is pono, what is tika and perhaps what is given with aroha. But it does provide the blueprint for reading and being able to anticipate what might be about to unfold when I'm in a social context.
How to implement it in the classroom? If a subject or a learning area is ever entering in a te ao Māori space through their content or through their pedagogy, then that’s an opportunity to engage in tikanga. Isn't it? And so if we are in the Food and Nutrition Department, there's always opportunity to engage with tikanga in that space. One hundred percent. If we're in the Outdoor Education space, there’s always opportunity to engage with tikanga in that space. If I'm going to visit the domain of Tāne or Tangaroa, there's a multitude of tikanga that you can follow to keep you and your students safe. If you're in the technology space working with wood, you know, you're creating things in that space, a lot of tikanga there as well.
There are multiple resonances, isn't it, with the way in which tikanga plays out as we engage with people. And increasingly we're challenged to think about mātauranga, ownership of mātauranga, the whole ability to think about even data sovereignty in terms of evidence, how it's housed, who houses it? The whole idea of individualism and collectivism too. So as I collect evidence about one person, invariably, I'm collecting it about a whakapapa, about a group of people. So what does that mean too, in the ways in which we engage respectfully with communities? What are your thoughts?
You have a right. There are other tikanga we need to follow in relation to the collection of research data. There are also tikanga on how to use the data collected. The question is: Who does the information belong to? Where did the information come from? Who will care for it?
Te Reo Māori
Tikanga. He nui ngā whakamārama mō, mō tikanga. Ko ngā tikanga e pā ana ki ngā marae ko ngā tikanga e pā ana ki wā tātou kāinga, ngā tikanga e pā ana ki wā tātou whānau wā tātou hapū, wā tātou iwi. He nui ngā whakamārama he nui ngā āhuatanga. Ka hono atu tēnei ki wā tātou mahi katoa i roto o wā tātou, te reo, i roto o ngā āhuatanga mō mātauranga Māori, i roto o ngā āhuatanga e pā ana ki wā tātou kāinga haukāinga, wā tātou whenua, kei reira katoa ngā tikanga. Nō reira, mehemea kei te whai haere tātou i ngā kaupapa e pā ana ki tātou te iwi Māori me whai atu anō, me hono atu anō ki ngā tikanga.
Mō te nuinga o ngā tāngata ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, mō te nuinga o ā tātou ākonga, ngā whānau me ngā kaiako ko te marae te wāhi tuatahi e kite ai rātou i te whakatinanatanga o ngā tikanga, he aha hoki tēnei mea te tikanga? Ki ōku whakaaro he whanonga, he tauwhitiwhiti ki te tangata me taku taiao. Ko te taha wairua, te wāhi matahuna tērā, e tiaki ana i ahau. Nā, e mōhio ana ahau i ia āhuatanga, ki te ū ahau ki te tikanga o te āhua o taku tauwhitiwhiti me te tangata, ka pēhea taku tauwhitiwhiti ki ōku pākeke, ka pēhea taku tauwhitiwhiti ki aku tamariki? Ka pēhea taku tauwhitiwhiti ina haere au ki tētahi marae? Me pēhea te āhua o aku whanonga mēnā e manaaki ana au i tētahi iwi i taku marae ki taku whare rānei? Me pēhea aku whanonga i te tangihanga? Me pēhea aku whanonga i te hākari? Ko tā te tikanga, he tohutohu mai ki ahau me pēhea. Ko tāna, he tiaki i ahau, taku mana me taku wairua, ā, ka tiaki i te mana me te wairua o ngā tāngata e tauwhitiwhiti nei ahau hoki.
Ka tuku mai ki ahau tētahi tikanga whakawā he aha te pono, he aha te tika, ā, i ngā mea ka homai i runga i te aroha. Engari ka whakarato hoki i te mahere mō te mahi pānui me te āhei ki te matapae he aha ngā mahi kei tua i ahau e tū ana i te horopaki ā-pāpori.
He aha te whakatinana ki te akomanga? Mēnā e kuhu atu ana tētahi kaupapa, kaupapa ako rānei, ki tētahi mokowā ao Māori, arā, ngā kōrero, ngā tikanga ako rānei, koinā te āheinga ki te whakauru ki te tikanga. Nē rā? Nō reira mēnā tātou kei roto i te Tari Kai me te Taioranga, he āheinga anō tērā ki te whakauru ki te tikanga i taua mokowā. Āe mārika. Mēnā tātou kei te mokowā mātauranga taiao, he āheinga anō tērā ki te whakauru atu ki te tikanga i taua mokowā. Ki te haere au ki te ao o Tāne, o Tangaroa rānei, he nui ngā tikanga ka taea e koe te whai haere e noho haumaru ai koutou ko ō tauira. Mēnā kei roto koe i te mokowā hangarau e mahi ana me te rākau, kei te mōhio koe, kei te hanga mea koe i roto i taua mokowā, otirā he nui ngā tikanga kei taua mokowā.
He huhua ngā take paoro nē, arā, mō te āhuatanga o te tikanga i a tātou e tauwhitiwhiti ana ki te tangata otirā e nui haere ake ana ngā wero hei whai whakaarotanga te mātauranga, te rangatiratanga o te mātauranga, te āhei ki te whai whakaaro ki te tino rangatiratanga o ngā raraunga, otirā e pā ana ki ngā taunakitanga, te rokiroki, mā wai e tiaki? Te whakaaro nui o te takitahi me te tōpūtanga hoki. Nā, i ahau e kohi taunakitanga ana mō tētahi tangata, i te mutunga iho, e kohikohi ana ahau i te whakapapa, o tētahi rōpū tangata. Nā, he aha te tikanga o tērā, arā, ngā huarahi e whakaute ai te whakawhiti whakaaro ki ngā hapori? He aha ō whakaaro?
He tika tāhau. He tikanga anō me whai atu tātou e pā ana ki ngā āhuatanga o te kohikohi rangahau. He tikanga anō mō te whakamahi i ngā rangahau kua kohikohitia Ko te pātai, nā wai, nā wai ngā kōrero? I ahu mai ngā kōrero i hea? Mā wai e tiaki?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Mana
- Description: This video explores Mana.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772243090?h=b08d3f8354
- Transcript: EnglishThe main thrust of this topic
English
The main thrust of this topic, of this word mana, one word comes to mind. It is self-worth, it is self-esteem. And this comes forefront to me when I'm thinking about mana, of my own mana, or the mana of my children or my students or my partner or my friends and whānau is when I'm interacting with them. How am I impacting or affecting their mana, their self-worth and their self-esteem? It's really important to me that any engagements I have, any interactions I have, that they are mana-enhancing. At the very least, they’re mana-maintaining. But I really want to stay away from the mana, the takahi i te mana [diminish mana] So that's how I understand mana- as your self-worth, your self-esteem and your pride in yourself.
Ka pai. So I want to say too as a mother, you know, and as a grandmother looking at my tamariki, mokopuna, that mana is something that you're born with. We all come into this world with mana. And so it is about that dignity, authority, self-esteem. And so it's a precious taonga that then needs to be supported and nurtured as a child or as anyone continues to grow and track their pathway through life. So for me personally, it's about, as I look around to those that I love and that I spend time with and also those in my professional role too, how do I actually engage with people, as we were saying before, that is mana-enhancing, eh?
The role of the teacher in the classroom is to encourage and support so that the mana of each child comes to the fore. Do not belittle the child. We should uplift their spirit. It is possible if the child understands that the teacher has a good nature and then the mana of the child will, in turn, be the same.
I would want our kaiako and our senior leadership, you know, everyone who has influence and a position to play in our kura to be really cognisant and aware of the mana of the people that they are interacting with, whether you know, right in front or the decisions that they make that are impacting on. And so I can only tautoko the kōrero here which is, you know, each of my tamariki and my rangatahi in my classroom have mana and I'm very aware of that. So that means that does make me adapt and be conscious of the words I use and how we resolve conflicts and the decisions we make. I’m considering how this is going to impact on the mana of my students, of my sports team, of my kapa haka group, of my department. And when I talk and when I explain things, you know, making sure it's going like that, and not like that, and not talking down on anybody. So let’s just remain aware that what we say can either, you know, be quite impactful on people's mana for good.
Just basic things, like we talk about mana in a classroom situation, just giving little things to, for example, if a manuhiri comes in to your classroom asking one of your... It is up to you to allow a child to greet the visitor.
Te Reo Māori
Ko te mea nui o tēnei kaupapa tēnei kupu te mana ka puta tētahi kupu ki taku hinengaro ko te self-worth, self-esteem Ka noho tēnei i te hāputa mōku i a au e whakaaro ana ki te mana, taku mana ake, te mana o āku tamariki o āku ākonga, o tāku hoa, o āku hoa katoa, me tāku whānau hoki, i a au e tauwhitiwhiti ana me rātou, he pēhea taku pānga, te pānga rānei ki tō rātou mana, tō rātou mana āhua ake me te kiritau? He mea nui ki a au, kia noho hei take whakapiki mana ngā whakawhitinga me ngā tauwhitiwhiti āku me rātou. Otirā kia kaua au e whakaiti i tō rātou mana, me pupuri kē. Engari ko te mea e ngana ahau e pā ana ki te mana, kia kaua e takahi i te mana. Koirā taku mōhio ki te mana. ko tō mana ake, me tō kiritau, me tō whakapiki anō i a koe.
Ka pai. Ko taku hiahia, ko te whakaputa i tēnei kōrero hei whaea, me kī, hei kuia e titiro atu ana ki aku tamariki mokopuna, ka whānau mai koe me tō mana. Ka whānau katoa mai tātou ki tēnei ao me te mana. Nō reira ko tōna kaupapa ake ko te rangatiratanga, te mana, me te kiritau. Nā reira he taonga puipuiaki te tautoko i ngā hiahia te poipoi i te wā e tamariki ana, i te wā e tipu haere ana rānei, me te whai haere i tō rātou huarahi oranga. Nā, mōku ake, ka titiro haere au ki te hunga e arohatia nei e au, te hunga e noho tahi nei ahau, me te hunga e mahi tahi nei ahau hoki, ka pēhea ake taku whakawhitiwhiti me te tangata, pērā i ngā kōrero i mua, he whakapiki mana tērā, nē? I roto i te akomanga ko te āhuatanga o te kaiako ko te āki haere, awhi haere kia puta mai tēnā mana mai i ia tamaiti, ia tamaiti. Kaua e whakaiti i te tamaiti. Me hiki te wairua o te tamaiti ka taea mehemea kei te mōhio te tamaiti he wairua pai tā te kaiako ka pērā anō te mana o te tamaiti.
Ko taku wawata mō ō tātou kaiako me ngā kaiārahi matua, arā, te hunga katoa e whakaaweawe ana, he tūranga nui rānei i roto i ō tātou kura, kia tino aro, kia tino mārama hoki ki te mana o te tangata e tauwhitiwhiti atu nei rātou, ahakoa kei mua tonu i a koe, kei roto rānei i ō whakatau take e pā ana ki a rātou. Ko tāku noa he tautoko ake i ngā kōrero i konei arā, ko ia o aku tamariki me aku rangatahi i taku akomanga , he mana tōna, ā, e mārama au ki tērā. Nā reira ko te tikanga o tērā, me urutau ahau, me mataara hoki ki ngā kupu e whakamahia ana e au me pēhea hoki te whakatau i ngā tohenga me ngā whakataunga. E whai whakaaro ana ahau ki te pānga o tēnei ki te mana o aku ākonga, o taku rōpū hākinakina, o taku kapa haka hoki, o taku tari, ā, i ahau e whakamārama ana i ngā take, kia mōhio au ki te āhua o tērā, me pēnei kaua e pēnā, kaua e whakaiti i te tangata.Nā, me noho mataara ki tērā, ki te pānga o ā tātou kupu, kia pai ngā kupu, hei whakapiki i te mana o te tangata.
He mea taketake noa iho, I a tātou e kōrero ana mō te mana i roto i te akomanga, ko te tuku i ngā mea iti nei, hei tauira ake, ina tae ake he manuhiri ki tō akomanga, ko te tono i tētahi Māhau e hoatu te mana kia mihi tētahi o ō tamariki ki te manuhiri.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Wairuatanga
- Description: This video explores Wairuatanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772278941?h=a1513f574f
- Transcript: EnglishThere are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat
English
There are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat, we bless the food and we send the essence to the Almighty. Those are the circumstances if wairuatanga is part of our customs, the majority of our customs. If wairuatanga is absent then things won’t go well. That is what I am saying. It is not easily encapsulated by the word spirituality. It is not comprehensive enough in my opinion as an explanation of wairuatanga.
Wairuatanga is such an amazing thing to me. There are a number of reasons for this. So I understand my wairuatanga to be my connection to forces greater than I, my connection to the unseen world. You might want to use a word like spirituality as well. So my wairuatanga can be a way, can inform me. You know, I've heard and read that wairuatanga can be that feeling in your gut. It's your gut telling you; it's the intuition that's saying that person is kei te pai. Go and hang out, or maybe just slow down on that and just sit back and listen. So my wairuatanga is very important to me. And I engage with my wairuatanga in many ways. But ultimately, it's that unknown space. And it's the intuition I use that informs me on how to engage in a moment in time or with a person as well.
Wairuatanga is such a huge topic. For me personally, it is all around us, it is all around me. Just because it's not seen doesn't mean that it doesn't have an impact on our existence, or the way we carry ourselves, or the way we respond to particular contexts. So going back to thinking about wairua being all around us, that there are lots of forces that help mediate that as well, such as tapu and noa.
It is present within the aspects of mōteatea (ancient songs). It is present within mau rākau (art of weaponry). It is also utilised in aspects such as waka ama (traditional canoe). When you take children out on the ocean it is there you witness aspects that put everyone at ease with respect to paddling. But in kapa haka (performing arts), there are many things to be learnt through wairuatanga. Most pertain to incantations, the ancient karakia and mōteatea such as Pinepine te Kura which is seven minutes long. Those are the circumstances. Indeed, there's a lot of teaching in that, there’s a lot of feelings that come from that. And there's a story to that as well, and it's getting the kids to understand why it’s like that.
Te Reo Māori
He nui ngā honotanga o te wairuatanga ki wā tātou mahi katoa. Kāore e taea te wehewehe. Ko te wairuatanga kei roto i wā tātou karakia, kei roto i ngā mahi e pā ana ki te kai. I mua i te kainga i ngā kai kei te whakapai i ngā kai, ana ka tukuna te wairua ki te Runga Rawa. Koirā ngā āhuatanga, mehemea kei roto te wairuatanga i wā tātou tikanga, te nuinga o wā tātou tikanga Mehemea kāore i te wairua i roto i tērā, kāore e tae pai ngā āhuatanga. Koinā e kīia nei. Kāore e taea te āe ki te kupu spirituality Kāore tērā e whānui, tino whānui e pā ana ki ōku whakaaro mō wairuatanga.
He kaupapa tino whakahirahira tēnei, te wairuatanga ki ahau. He maha ngā take mō tēnei. Ko taku mōhio ki te wairuatanga ko taku hononga ki ngā mana nui ake i a au. Taku hononga ki te wāhi ngaro. Tērā pea ka tīkina e koe te kupu pēnei i te spirituality. Nā, ko te mahi o taku wairuatanga he huarahi whakamōhio i ahau. Kua rongo au, kua pānui hoki ko te wairuatanga he āhuatanga kei roto tonu i tō whatumanawa. Ko tō whatumanawa kei te tohutohu i a koe, otirā ko taua rongo ā-manawa e kī ana ki taua tangata, 'kei te pai haere i tō haere', kei te kī rānei, 'kāo taihoa, me noho, ka whakarongo.' Nō reira ko taku wairuatanga he mea tino nui ki ahau. Otirā he nui ngā huarahi e kuhu nei au ki taku wairuatanga. Engari i te mutunga iho ko taua wāhi ngaro. Ko te rongo ā-manawa e whakamōhio ana i ahau me pēhea te kuhu ki tētahi āhuatanga i tētahi wā, tētahi tangata rānei.
Tino nunui te kaupapa o te wairuatanga. Mōku ake, kei runga kei raro kei ngā tahataha. Ahakoa kāore e kitea atu, ehara i te mea kāore he pānga ki tō tātou oranga tā tātou kawe i a tātou rānei, te āhuatanga o te urupare ki ētahi momo horopaki rānei. Nā, ka hoki ki te whakaaro mō te wairua e karapoti ana i a tātou katoa, he nui ngā mana e āwhina ana i a tātou ki te whakatau wairua, pēnei i te tapu me te noa.
Ka taea i roto i ngā āhuatanga mō ngā mōteatea. Ka taea i roto i te mau rākau. Ka taea i roto i ngā āhuatanga pērā i te waka ama. Haria ngā tamariki i runga i te moana ka kite koe i te āhuatanga e pā ana ki tērā kia āta tau te katoa o ō hoe waka ka pai tō hoe. Mehemea kei te āhua raru ētahi ka raru ko koe. Engari, i roto i te kapa haka he nui ngā āhuatanga ka taea te ako i roto i te wairuatanga. Ko te nuinga e pā ana ki ngā karakia, ngā karakia o neherā me ngā mōteatea pēnei i a Pinepine te Kura e whitu miniti e haere ana. Koirā ngā āhuatanga. Engari he nui ngā akoranga i roto i tērā, he nui ngā wairua i puta i tēnā. otirā he pūrākau anō e pā ana ki tērā, ā, kia mārama ngā tamariki he aha i pērā ai.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Manaakitanga
- Description: This video explores Manaakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772281185?h=b92fd84dac
- Transcript: EnglishWhat is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me
English
What is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me, the main purpose. I have heard of people talking about the explanation of manaakitanga. Here is the sentence - 'give mana/esteem to others'. That is one thing I have heard. So I show my manaakitanga and I express my manaakitanga for others by feeding them mana. I give mana to them. Not my mana, but I give mana to the other person. And that's how I show my manaakitanga. And then what that manifests as could be a whole range of things. It can be through my kai. It can be how I welcome them into my whare or my room. It's how I interact with them. So mana ki te tangata was a way for me to understand how I interpret manaakitanga.
Awesome. You are correct. I think, 'give esteem to others, receive esteem back,' yes? And so again, you know, it is about recognising the pre-existing mana that resides with those and what I engage with, but that then simultaneously, actually elevates my mana. So it is a reciprocal relationship that in order to elevate or to maintain my mana, it’s dependent also on recognising yours. So the mana that I recognise that exists outside of me then returns to me and equally, simultaneously, elevates my own manaaki ki te tangata. Kia ora.
Correct. The most important thing is to manaaki. No matter who it is, no matter where, the main thing is to manaaki people. Whether your manaakitanga is food, that is fine. Perhaps it is caring, it is encouraging the family. That is also fine. But the main thing is to really care for others. And that's one of the essentials of, I'd say, looking after people, of ensuring that your visitors are well looked-after, ensuring that your family is well looked-after as well, and ensuring that everything is in place so that they would be made as comfortable as possible and they would be able to go away saying ‘they really looked after us.’ Yeah, and manaakitanga is a bit like wairuatanga. Comes from the heart, eh? It's from within. You can feel whether someone wants you in the room.
If I think about manaakitanga within an educational context, what it does is it challenges teachers to think a lot more about teaching the totality of the student. It's no longer just teaching from the neck up, which is what we've done historically. We thought about our curriculum content and we've only engaged the mind. But now what we're trying to say is, what is the totality of the child that is standing in front of me? How do I meet those needs in order for their readiness to be able to learn, to engage?
Te Reo Māori
He aha tēnei mea te manaakitanga? He mea nui ki ahau. Tērā pea ko te manaakitanga te tino mea ki ahau, te tino kaupapa. Kua rongo au i tētahi kōrero mō te whakamārama ki te manaakitanga. Ko tēnei te rerenga kōrero ‘mana ki te tangata’, ko tērā tētahi kōrero i rongo au. Ka whakaatu au i te manaakitanga me te whakaari i taku manaakitanga ki te tangata mā te whāngai i a rātou ki te mana, ka whakamana au i a rātou. Kaua ko taku mana, engari ka tuku au i te mana ki tētahi atu. Koirā te āhua o taku manaakitanga. Nā, he nui ngā mea ka puta mai i tērā. Ko te kai pea, ko te āhua rānei o taku pōhiri i te tangata ki roto i taku whare, taku rūma rānei. Ko aku whakawhitiwhiti ki te tangata. Nā reira ko mana ki te tangata he huarahi mōku kia mārama ai me pēhea taku whakamārama i te manaakitanga.
Rawe. Tika tāu. Tōku whakaaro, ‘mana ki atu, mana ki mai’, nē? Heoi anō, kia mōhio koe, ko te whakanui i te mana kua whiwhi kē, e noho ana i roto i te tangata, me ngā mea e whakawhitiwhitihia ana e au, engari i taua wā hoki, ko taku mana tonu tērā e piki ana. Nō reira he tauutuutu tērā hononga, otirā, e hiki ai, e pupuritia ai rānei taku mana, me whakanui ahau i tō mana. Nā, ka piki tahi hoki taku manaaki ki te tangata i roto i taku whakanui i te mana kei waho ake i ahau otirā ka hoki mai tērā ki ahau. Kia ora.
Ka pai. Ko te mea nui ko te manaaki. Nō reira, ahakoa ko wai, ahakoa i hea ko te mea nui ko te manaaki i te tangata. Ō manaakitanga, mehemea he kai, pai tērā, mehemea he awhi, he āki haere i te whānau, kei te pai anō tēnā. Engari ko te mea nui kia kaha ki te manaaki i te tangata. Koirā tētahi o ngā āhuatanga taketake ki ōku whakaaro, arā te tiaki i te tangata, te whakarite kia pai te tiaki i ō manuhiri, te whakarite e pai ana te tiaki i tō whānau hoki, me te whakarite anō kua rite katoa ngā āhuatanga kia hāneanea ai tā rātou noho ā, ka taea e rātou te hoki atu me te kī anō, Pai tērā manaaki i a mātou. Āe, he āhua rite te manaakitanga ki te wairuatanga. Ka ahu mai i te whatumanawa nē? Nō roto tonu i a koe. Ka rongo tonu te ngākau mēnā kei te hiahiatia koe i roto i te rūma.
Ina whakaaro au mō te manaakitanga i roto i te horopaki o te kura, ko tāna, he wero i ngā kaiako kia whai whakaaro ki te whakaako i te katoa o te āhua o te ākonga. Kua kore e whakaako noa mai i te kakī piki whakarunga, otirā he pērā i mua. I whai whakaaro mātou ki te marautanga, ā, ko te hinengaro anake e whakahohetia ana. Engari ko tā mātou e kī ana ināianei, he aha te katoatanga o te tamaiti e tū ana i mua i taku aroaro? Me pēhea taku whakatutuki i aua matea e rite ai rātou ki te whakauru ki ngā mahi ako?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whanaungatanga
- Description: This video explores Whanaungatanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772283287?h=59ad1716be
- Transcript: EnglishWhanaungatanga is important to us all. From whakapapa you know who your close relatives are
English
Whanaungatanga is important to us all. From whakapapa you know who your close relatives are, who your distant relatives are, what is your relationship and connection to other iwi, the whakapapa of your mother and father. That's what whanaungatanga is. Again, when we take it into the classroom, there is more to say explaining to the children who their relatives are and what are the connections between each of them. Through whanaungatanga we know who we are and where we are heading.
For me, what we know as whanaungatanga involves the relationships within the whānau. There are no stronger bonds, no better bonds than those between whānau, are there? So my desire is to see this within sports teams, in the classroom or in groups, in the kapa haka group, and to see bonds like those within whānau. So, yes, it's such an important concept to me. And what I would promote and what I promote in my classroom or my sports team that I coach, or groups that I might be a part of, is creating these bonds of whanaungatanga, which is what we’re trying to capture that real strong bond that, you know, familial members have, which are so strong. And if we can have that between our classes, our students, and our kaiako and across kāhui ako then those can survive many things and that pull which is what whanaungatanga is, that connection is so strong that we can just we can get on with the mahi. We can have some setbacks and we can succeed. And ultimately, our hononga (connection) remain the same.
So for me too, I think that there’s two elements for me. So there is for me personally when I think about whanaungatanga, it is about the interrelationships between my whakapapa. Yeah? Those who I am, the people that I am born into and with and alongside. So it brings to mind things like tuakana, teina, roles and responsibilities, so the nature in which the relationships play out. And then I'm more conscious in my professional role or within schools that actually we've wanted to draw across lots of those key elements or indicators of good, strong relationships from a customary context into a school-based context. And thinking about whanaungatanga, or whakawhanaungatanga, the enactment of it. We need to think about what are powerful relationships of interdependence when we observe students working with other students? And for example, some teachers have talked about the fact that students actively choose to work in multicultural groupings of their own choice because they're able to value each other's point of view. Others think about, well, what does a fundamental relationship of interdependence look like teacher-to-teacher, or kaiako-to-kaiako? And again, what does it look like when we are in our team meetings, with regard to a diversity of opinion, diversity of insight, diversity of ideas, thoughts and planning? But equally, we also have to think about - what does it look like kura out to our whānau, out to our community? What do fundamental relationships of interdependence look like then? And that might be us positioning ourselves as learners rather than simply as kaiako.
Te Reo Māori
He nui te whanaungatanga ki a tātou. Ka hoki anō ki te whakapapa o te tangata. Mai i te whakapapa ka mōhio koe ko wai ōu whanaunga tata ko wai ōu whanaunga tawhiti, he aha tōu whanaungatanga, tōu honotanga ki tētahi atu iwi ngā whakapapa o tōu māmā me tōu pāpā Koinā te āhuatanga o te whanaungatanga. Kuhu mai anō tēnei i roto i ngā akomanga, arā anō te kōrero te whakamārama ki ngā tamariki ko wai wō whanaunga nā, he aha te honotanga ki tēnā ki tēnā ki tēnā. I runga i te whanaungatanga ka mōhio tātou ko wai tātou nā, kei hea tātou e ahu pēhea ana.
Ki ahau nei, tēnei mea ko te whanaungatanga ko ērā hononga e noho i waenganui i te whānau. Kāore he hononga e kaha, e tua atu i tēra hononga whānau ki te whānau, nē? Nā reira, ko tōku hiahia kia kitea ki ngā kapa hākinakina ki te akomanga, ki te rōpū rānei, te rōpū kapa haka ā, kia kitea ēnei hononga pērā i tērā o te whānau. Nā reira, Āe, e pērā rawa ana te nui o tēnei kaupapa ki a au ā, ko tāku e whakatairanga ai, ā, ko tāku e whakatairanga nei i tōku akomanga i ngā kapa hākinakina e whakaakona nei e au, i ngā rōpū kei reira au pea hei mema Ko te hanga i ēnei hononga o te whanaungatanga, arā ko te whakamātautau kia mau i a tātou tērā hononga tino kaha, e mōhio ana koe, e puritia nei e ngā mema o te whānau, he pērā rawa te kaha. Ā, mēnā ka pērā i waenganui i ā mātou karaihe, i ā mātou ākonga i ā mātou kaiako hoki, ā, puta noa i te kāhui ako ka ora ai rātou i ngā āhuatanga maha, ā, ā, ko taua kumetanga me taua whanaungatanga, e pērā rawa taua hononga ka taea noatia e tātou te mahi te mahi, ā, ahakoa ētahi heke ka puta ngā piki. Ā, i te mutunga iho, e toitū ana ō tātou nei hononga.
Nā, mōku ake hoki, ki tōku whakaaro e rua ngā wāhanga. Nā reira mōku ake ina whakaarotia te whanaungatanga e au e pā ana tērā ki ngā piringa maha nō roto mai i tōku nei whakapapa. Nē rā? Ki ērā tāngata o te whānau e whānau mai ana au, e noho tahi ana au. Nā, ka mahara ake ngā mea pēnei i te tuakana, i te teina, ngā tūranga me ngā haepapa, arā ko te āhuatanga kei roto rā te haere o ngā piringa. Ka mutu, kei roto i tōku tūranga ngaio, kei roto rānei i ngā kura, he tūoho ake au kua hiahia mātou kia tōia he maha o aua wāhanga matua aua tohu rānei o ngā hononga pai, hononga kaha rānei mai i tētahi horopaki ā-tikanga ki tētahi horopaki ā-kura. Me te whakaaro hoki ki te whanaungatanga, ki te whakawhanaungatanga rānei, me tōna whakatinanatanga. Me whakaaro tātou he aha ngā hononga kaha e taupuhipuhi ana nō mātou e mātakitaki ana i ngā ākonga e mahi tahi ana ki ngā ākonga? Hei tauira, kua kōrerohia e ētahi kaiako mō te meka e kaha kōwhiri ana ngā ākonga ki te mahi i ngā rōpū kākano maha nā te mea ka taea e rātou te ngākaunui i ngā tirohanga o tēnā, o tēna. E whakaaro ana ētahi atu, he aha te āhua nei o tētahi tino piringa taupuhipuhi kaiako ki te kaiako? Me te mea anō, he aha tōna āhua i roto i ō tātou hui ā-rōpū e pā ana ki te kanorau o ngā tirohanga, o te māramatanga, te kanorau o ngā huatau, o ngā whakaaro me te whakamahere? Me ōrite tō mātou whakaaro, he pēhea tōna āhua mai i te Kura ki ō mātou whānau, ki tō mātou hapori? Me te aha he pēhea te āhua nei o ngā tino piringa taupuhipuhi? Ko te whakautu pea ko te whakanohoia o tātou hei ākonga, kaua hei kaiako aneke.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kaitiakitanga
- Description: This video explores Kaitiakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772284689?h=1b389e72bb
- Transcript: EnglishWhat is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga
English
What is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga, our whakapapa and tūrangawaewae. There are many roles for the kaitiaki. We hear that the kaitiaki should protect Papatūānuku and treasures like our rivers, the seas, all those things. But kaitiaki, what is that? What is kaitiakitanga as it affects our children? Who are they looking after? What is kaitiakitanga as it affects our teachers?
Most often, kaitiakitanga is associated with the environment alone, alone, but we all know it's much more, the whole world. In every context we find kaitiakitanga there.
I think that when we start to think about the enactment of kaitiakitanga, that it is an active space, it’s not passive. That when we take responsibility for the guardianship over something, then that's an active role. What are we doing if we're, I don't know, in climate change, I guess? What does that mean in terms of my responsibility to be able to see that I am fundamentally in a relationship with the world, the changing world? I am in a reciprocal relationship. So what I do has an effect or an impact not only on people, but on place, on wairua, on all of those sorts of things. So it is a requirement for me to think consciously about action and reaction, that my actions have a reaction in the context in which I work. And so, yeah, for me, I think that it's about seeing ourselves in relationship again with those multiple spaces.
And taking responsibility for it. Every child will have a responsibility not just for themselves but for the whole class. You know, you have a role to play so you have to play it. Play it well and look after what you've got, you know. Preserve what you got, it's a taonga. And do your best. Because if you look after the taonga now, it'll be handed down. That'll be a tauira (example) for the next ones under you.
And can I just say that too, going back to if we've got Papatūānuku and we see Papatūānuku as our mother, not as a commodity, not as something I can buy, sell or exchange, then actually it fundamentally puts me in a position of a different relationship as I am nurturing my mother because I recognise that my mother also nurtures me. And that's what I mean in terms of that more complex notion of action and reaction. We don't sit outside and above the earth to manipulate it. We are part of it. And then kaitiakitanga occurs in that relationship.
Te Reo Māori
He aha tēnei te kaitiakitanga? Kaitiakitanga, he kai … tiaki i te tangata. He kaitiaki i wā tātou kōrero i mahia i waenganui i a tātou i tēnei rangi. Te kaitiaki o ngā āhuatanga pēnei i wā tātou tikanga, i wā tātou whakapapa, tūrangawaewae He nui ngā mahi mō te kaitiaki. Kei te rongo tātou ko te kaitiaki me tiaki i a Papatūānuku me tiaki i wā tātou taonga pēnei i wā tātou awa, te moana, ērā āhuatanga katoa. Engari ko te kaitiaki, he aha tērā? He aha te kaitiakitanga e pā ana ki wā tātou tamariki? Kei te tiaki rātou i a wai? He aha te kaitiakitanga e pā ana ki wā tātou kaiako?
Ko te nuinga o te wā ka noho te kaitiakitanga ki te taiao anake anake, engari mōhio ana tātou he maha, te ao katoa, i ngā horopaki katoa he kaitiakitanga ki reira.
Ki tāku, ka tīmata tātou ki te mahara mō te whakatinana o te kaitiakitanga ka kitea he wāhi ngangahau, ehara i te hāngū. Arā ka riro mā tātou e kaitiaki tētahi mea, he mahi ngangahau tērā. Kei te aha tātou mēnā, me kī pea, i roto i te āhuarangi hurihuri? He aha te tikanga o tērā e pā ana ki tōku nei haepapa kia taea ai te kite kei roto au i tētahi piringa whakapū ki te ao, ki te ao hurihuri? Kei roto au i tētahi piringa whakautuutu. Me te aha ko taku mahi e pā ana, kaua ki ngā tāngata anake, engari kē ki te takiwā, ki te wairua, ki erā momo āhuatanga katoa. Nō reira he herenga māku kia āta whakaaro mō ngā mahi me ngā uruparenga, arā he urupare ki āku mahi i roto i te horopaki e mahi nei au. Nō reira, āe, mōku ake, ko te kite anō i a tātou anō e whai hononga ana ki aua wāhi maha te take.
Me te kawe haepapa mōna. Kei ia tamaiti, kei ia tamaiti he haepapa. Kaua mō rātau anake, engari mō te akomanga katoa. E mōhio ana koe, he mahi māu, nō reira, me mahi, kia pai te mahi, ā, tiakina ō mea, e mōhio ana koe, rokirokia ō mea. He taonga, ā, kia pai katoa tāu mahi. Nā te mea, mēnā kei te tiaki koe i te taonga ināianei, ka tukuna ihotia. Ka noho tērā hei tauira mā ērā atu e whai ake nei i a koe.
Ā, ka taea e au te tāpiri atu, me te hokinga atu ki a Papatūānuku, ā, ka kite tātou i a Papatūānuku hei whaea mō tātou, kaua hei taonga hoko, kaua hei tētahi mea ka taea te hoko atu, hoko mai, tauhokohoko rānei ka noho pū au i tētahi piringa rerekē e poipoi ana au i tōku nei whaea nā te mea e mōhio ana au e poipoi ana hoki tōku whaea i a au. Ā, koinā tōku i whakaaro nei mō te ariā pīroiroi ake mō te mahi me te uruparenga. Kāore tātou e noho nei i waho, i runga hoki i te ao, whāwhā ai. He wāhanga tātou o tērā. Me te aha ka puta te kaitiakitanga i taua piringa.
Assessment Matrix
Conditions of Assessment for internally assessed standards
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Achievement Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Achievement Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Achievement Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Achievement Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Achievement Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Achievement Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
Assessor involvement during the assessment event is limited to providing guidance to students. If taking an inquiry approach, assessors may guide students in their inquiry with in-class discussions and guidance for gathering primary evidence outside of the classroom. Assessors may assist students by guiding their selection of the religious or spiritual community to be used for the Assessment Activity, and by monitoring and guiding the early direction of the student’s work. This includes assessor guidance on the appropriateness of the selected religious or spiritual community. Consideration should be taken regarding any cultural or personal safety issues that could arise from focusing on that community for the assessment.
Students may consider both primary and secondary sources (if available). Students may access appropriate technology and resources.
Assessor involvement during the assessment event is limited to providing guidance to students. Assessors may assist students by guiding the selection of the significant narrative and understanding how it is applied within a religious or spiritual tradition, and by monitoring and guiding the early direction of student’s work.
Students may research and gather information for this assessment individually or in groups. Students may have the opportunity to work on assessments both in and out of class time.