What is Digital Technologies about?
[ Video Resource ]
- Title: Digital Technologies
- Description: Digital Technologies Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571883113
- Transcript: In conversation with Melinda StevensonTim BellJohn CreightonTranscript below:I think that teachers will notice a reduction in their workload. I believe that it will give them a lot more flexibility for programme planning
In conversation with
Melinda Stevenson
Tim Bell
John Creighton
Transcript below:
I think that teachers will notice a reduction in their workload. I believe that it will give them a lot more flexibility for programme planning, because assessment won’t be driving what they’re doing anymore. There’ll be a lot more freedom to teach the significant learning.
I think the teachers will have a much greater focus on the fun things, the teaching and the learning, rather than the assessing. The stuff that they want to do in the classroom will come to the front.
We’re not changing the curriculum, all the ideas that are in there are still there. They’re still up for teaching, that’s the fun stuff you were talking about. But the way that it’s assessed is not going to be so fine-grained and focused on lots of little topics.
I think it’ll help students to see it as the big picture and some major topics, rather than lots of small things. I also think teachers will see a strong link between the learning matrix and the significant learning and the progress outcomes.
They were kind of part of the foundation, weren’t they. So there’s no surprises there, it’s not new, it’s just how we’re approaching it has changed a little.
We’ve worked really hard to ensure that we are capturing te ao Māori and Māori knowledge. Making sure that our Māori and our Pasifika students can see themselves in the assessment work and the programmes of learning that are being put together. I think it’s a really valuable angle to be coming from. Because designing digital technologies is basically manākitanga. You’re designing something to help people to raise their mana, not destroy it. Coming from that focus has really been positive for everyone.
The key thing is we want learners to see themselves, to have a vision for how this could be something that they do. To have it as part of their world is a really important aspect. And having those principles, interwoven from the ground up, means that they’re not bolted on, they’re not optional, they’re explicit but they’re accessible, so everyone can access them.
Everyone should be able to start seeing how they can change their programmes.
We also talked about linking more, or strengthening our links to parents, whānau, and community, didn’t we? Accessing their knowledge as well. That’s also been integrated into our work.
I’ve enjoyed working with a like-minded professional group of teachers where we can talk about the tough stuff, the mana ōrite mātauranga Māori. We really need to debate how that would work in digital technologies.
I’ve really enjoyed those robust discussions. Putting the students at the centre, that’s been really good too, remembering what our core business is and that’s to engage our students, and to help them on their educational journey. That’s been great. There’s an acknowledgment that the education system is very constrained. There’s limited budgets, there’s limited time, limited resources. Students themselves have limited time, there’s so many things we’d love to do. So yeah, trying to put that jigsaw together with all of those constraints and develop something that will still achieve the goals is a fun challenge.
It is.
Coming to the table and seeing so many different perspectives, and trying to understand other people’s perspectives in the area that they’re coming from and representing.
Knowing everyone’s trying to do the best for the people that they care about. Having that around the table has been a good growing experience for me.
My advice would be to be proactive. To look at the learning matrix, familiarise yourself with that. Be brave. Rely on your colleagues and your subject associations.
I think the subject associations are going to play a big role in this transition into the new Standards.
There are lots of other teachers in the same boat all experiencing change. It’s learning and working together collectively to build your knowledge and your understanding.
I think realising that change is happening, and that everyone is going to be experiencing that change so that people aren’t going to be alone on that journey.
Echoing what you said. There is a survey coming out on the proposed new level 2 and 3 subjects, for people to engage with that, and to respond to the survey. Because their voice is important. We want to hear what they think about that list.
One of the key things is to be aware that there are going to be resources, that there’s going to be support. But to look for that support, and to engage with it.
Be aware that this has been designed for the benefit of students. Keep the students at the centre of your teaching and planning.
Subject-specific terms can be found in the glossary.
Technology is intervention by design. Digital Technologies focuses on building ākonga capability to apply technological ideas within a digital environment. Digital Technologies is a broad subject that covers many domains, for example:
- software programming
- electronic environments and embedded systems
- digital information systems
- digital media.
As they study, ākonga will develop computational thinking skills, and the ability to design and develop digital outcomes. They will also learn how computers represent and process data — the fundamental material of the subject. Ākonga will develop an understanding of how data can be organised and the ethical issues surrounding its use. They will learn about the digital design and development processes used to create, test, and evaluate digital outcomes. Ākonga will practise manaakitanga as they learn to prioritise users in the outcomes they develop, and understand how Digital Technologies outcomes impact on the people who use them.
Finally, ākonga will learn fundamental principles and concepts that existing and emerging technologies are built on. This knowledge will allow them to quickly adapt to the challenges and opportunities offered by new technologies. They will become informed users, and innovative creators, of technology.
Subject-specific terms can be found in the glossary.
Technology is intervention by design. Digital Technologies focuses on building ākonga capability to apply technological ideas within a digital environment. Digital Technologies is a broad subject that covers many domains, for example:
- software programming
- electronic environments and embedded systems
- digital information systems
- digital media.
As they study, ākonga will develop computational thinking skills, and the ability to design and develop digital outcomes. They will also learn how computers represent and process data — the fundamental material of the subject. Ākonga will develop an understanding of how data can be organised and the ethical issues surrounding its use. They will learn about the digital design and development processes used to create, test, and evaluate digital outcomes. Ākonga will practise manaakitanga as they learn to prioritise users in the outcomes they develop, and understand how Digital Technologies outcomes impact on the people who use them.
Finally, ākonga will learn fundamental principles and concepts that existing and emerging technologies are built on. This knowledge will allow them to quickly adapt to the challenges and opportunities offered by new technologies. They will become informed users, and innovative creators, of technology.
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 Digital Technologies Big Idea.
The Technology Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in 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 education. The Learning Area’s whakataukī is:
Kaua e rangiruatia te hāpai o te hoe; e kore tō tātou waka e ū ki uta.
Do not lift the paddle out of unison; our canoe will never reach the shore.
The whakapapa and meaning of the Technology Learning Area whakataukī
The Technology Learning Area whakataukī offers a framework for understanding technology practice. It tells the story of ākonga within the Technology Learning Area embarking on a shared journey, collaborating with others to achieve a goal.
In Digital Technologies, the waka represents the development of the digital technologies outcome. It is made by people, for people. Ākonga and kaiako work together to guide the waka to new destinations. Everyone in the waka has a role to play. We all come from different places, bringing diverse perspectives and unique skillsets to the team. The waka is led by innovation. Sometimes we may set out on our journey with all blue skies and calm seas, but skies can be deceiving, and tides can turn. Paddling in harmony, ākonga will use their skills to be innovative and adapt to conditions while working towards a shared outcome. Together, ākonga will learn to use their knowledge and judgement to decide which is the best route to take and, with practice, they will become more independent and more able to chart their own routes.
The journey is the technological process. Ākonga will learn to calm the waters and be one with the environment, to read and respect their surroundings, know when to power through, and when to let the waters guide them. Their waka journey will teach ākonga to be more confident in their abilities. With the positive and reinforcing guidance of the kaiako/captain, they will be able to challenge their own thinking.
The shore represents the end point in the process that ākonga have undertaken. The innovation and strategies used on the journey determine the landing point. A waka journey can teach ākonga to move out of their comfort zones, to take risks, and to explore their own capabilities and those of the digital tools they use. In a waka, nothing is done alone, any risk is taken together. Before adapting processes, it is important to know and understand the conventions of the discipline — to know the rules before breaking them. Ākonga must understand the digital technologies, the technological practice, and how both are evolving.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. 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 four Big Ideas in Digital Technologies. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
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 Digital Technologies Big Idea.
The Technology Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in 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 education. The Learning Area’s whakataukī is:
Kaua e rangiruatia te hāpai o te hoe; e kore tō tātou waka e ū ki uta.
Do not lift the paddle out of unison; our canoe will never reach the shore.
The whakapapa and meaning of the Technology Learning Area whakataukī
The Technology Learning Area whakataukī offers a framework for understanding technology practice. It tells the story of ākonga within the Technology Learning Area embarking on a shared journey, collaborating with others to achieve a goal.
In Digital Technologies, the waka represents the development of the digital technologies outcome. It is made by people, for people. Ākonga and kaiako work together to guide the waka to new destinations. Everyone in the waka has a role to play. We all come from different places, bringing diverse perspectives and unique skillsets to the team. The waka is led by innovation. Sometimes we may set out on our journey with all blue skies and calm seas, but skies can be deceiving, and tides can turn. Paddling in harmony, ākonga will use their skills to be innovative and adapt to conditions while working towards a shared outcome. Together, ākonga will learn to use their knowledge and judgement to decide which is the best route to take and, with practice, they will become more independent and more able to chart their own routes.
The journey is the technological process. Ākonga will learn to calm the waters and be one with the environment, to read and respect their surroundings, know when to power through, and when to let the waters guide them. Their waka journey will teach ākonga to be more confident in their abilities. With the positive and reinforcing guidance of the kaiako/captain, they will be able to challenge their own thinking.
The shore represents the end point in the process that ākonga have undertaken. The innovation and strategies used on the journey determine the landing point. A waka journey can teach ākonga to move out of their comfort zones, to take risks, and to explore their own capabilities and those of the digital tools they use. In a waka, nothing is done alone, any risk is taken together. Before adapting processes, it is important to know and understand the conventions of the discipline — to know the rules before breaking them. Ākonga must understand the digital technologies, the technological practice, and how both are evolving.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. 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 four Big Ideas in Digital Technologies. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
Big Idea Body:
Digital technologies are influenced by the worldview and experiences of the people who create them. Ākonga will bring their unique backgrounds and experiences to this subject and to the outcomes they create.
At the same time, technology serves people, and creators of digital outcomes have a responsibility to practise and model manaakitanga for the people who will use these outcomes. They will also learn about their responsibility to protect the digital resources they use, and practise kaitiakitanga for this data. Ākonga will learn to consider the perspectives of others and use an ao Māori lens to critically examine their work. They will also appreciate that usability heuristics and end-user experience are key considerations in the design of software systems.
The discipline of Digital Technologies embodies whanaungatanga. Outcomes are made by people, for people, within cultural, social, and environmental contexts
Digital technologies are influenced by the worldview and experiences of the people who create them. Ākonga will bring their unique backgrounds and experiences to this subject and to the outcomes they create.
At the same time, technology serves people, and creators of digital outcomes have a responsibility to practise and model manaakitanga for the people who will use these outcomes. They will also learn about their responsibility to protect the digital resources they use, and practise kaitiakitanga for this data. Ākonga will learn to consider the perspectives of others and use an ao Māori lens to critically examine their work. They will also appreciate that usability heuristics and end-user experience are key considerations in the design of software systems.
Big Idea Body:
Digital technologies outcomes are designed to address an identified need or opportunity and are developed by following, and building on, established tikanga. Ākonga will learn that there are different design processes grounded in different traditions and each follows its own tikanga. They will also follow an iterative process to develop digital outcomes using a cycle of testing, refining, and re-testing.
Working with others is key to these processes. Talanoa, wānanga, kōrero, mahi tahi, collaboration, and feedback allow a technologist to draw on the knowledge of others to strengthen the design and outcome, increasing its fitness for purpose.
Evaluation of the design or outcome gives ākonga the opportunity to reflect on their work and how well it addresses the need or meets the opportunity identified at the beginning of the process.
Digital outcomes are created for a purpose by following established processes
Digital technologies outcomes are designed to address an identified need or opportunity and are developed by following, and building on, established tikanga. Ākonga will learn that there are different design processes grounded in different traditions and each follows its own tikanga. They will also follow an iterative process to develop digital outcomes using a cycle of testing, refining, and re-testing.
Working with others is key to these processes. Talanoa, wānanga, kōrero, mahi tahi, collaboration, and feedback allow a technologist to draw on the knowledge of others to strengthen the design and outcome, increasing its fitness for purpose.
Evaluation of the design or outcome gives ākonga the opportunity to reflect on their work and how well it addresses the need or meets the opportunity identified at the beginning of the process.
Big Idea Body:
Computers are flexible and universal machines. They use data and algorithms to create connections, solve problems, and perform tasks humans cannot. Ākonga will understand how knowledge, skills, and collaboration in this field allows people to improve outcomes and develop new solutions to existing problems. They will appreciate that the boundaries of what is possible are not fixed, and in many ways, are limited only by human imagination.
Digital Technologies is a fast-moving discipline driven by auahatanga — innovative thinking. Ākonga will learn through creation and experimentation and will be encouraged to raweke with the tools they use, and be bold and imaginative with their ideas.
The discipline of Digital Technologies embodies auahatanga. Outcomes solve problems and enhance and expand human possibilities
Computers are flexible and universal machines. They use data and algorithms to create connections, solve problems, and perform tasks humans cannot. Ākonga will understand how knowledge, skills, and collaboration in this field allows people to improve outcomes and develop new solutions to existing problems. They will appreciate that the boundaries of what is possible are not fixed, and in many ways, are limited only by human imagination.
Digital Technologies is a fast-moving discipline driven by auahatanga — innovative thinking. Ākonga will learn through creation and experimentation and will be encouraged to raweke with the tools they use, and be bold and imaginative with their ideas.
Big Idea Body:
Computers are information processing agents. Their power lies in their capacity to process vast quantities of information very quickly. This power is exploited through the implementation of algorithms — precise instructions for solving problems that a computer can follow mechanically. Computers can execute any algorithm we programme them to use, and this makes them exceptionally flexible and useful. Ākonga will learn about some of the algorithms and computer science principles that underpin all the digital tools we use and rely on.
All digital technologies are underpinned by algorithms and computer science principles
Computers are information processing agents. Their power lies in their capacity to process vast quantities of information very quickly. This power is exploited through the implementation of algorithms — precise instructions for solving problems that a computer can follow mechanically. Computers can execute any algorithm we programme them to use, and this makes them exceptionally flexible and useful. Ākonga will learn about some of the algorithms and computer science principles that underpin all the digital tools we use and rely on.
Key Competencies in Digital Technologies
Developing Key Competencies through Digital Technologies
Digital Technologies allows ākonga to utilise their thinking and creative skills, their interpersonal skills, and their self management skills as they create digital outcomes for use by themselves and others. The curriculum Key Competencies are woven through the Digital Technologies Significant Learning and Big Ideas. Ākonga will develop the following Key Competencies:
Thinking
Students of Digital Technologies will:
- practise computational thinking: decomposition, abstraction, pattern recognition, algorithms, logic, and evaluation
- identify user needs and requirements
- understand and apply design methodologies
- understand and develop knowledge of aesthetic and functional considerations
- understand and apply conventions and established processes
- learn and practise techniques in new domains, using specialist software
- critically investigate existing and emerging technologies and their impacts
- use a range of perspectives to evaluate outcomes
- demonstrate creative thinking.
Using language, symbols and text
Students of Digital Technologies will:
- apply usability heuristics principles
- understand how to represent data effectively
- understand that the symbols and colours that are used in interfaces will communicate different meanings to different cultures, and how to use these carefully
- use common programming and markup languages and notations
- use discipline-specific terminology for clear communication during development
- use Digital Technologies design notations such as schematics and flowcharts
- use documentation and style guides
- engage in kōrero for telling their own digital technology practice story and articulating their decision making process
- understand that domains have their own syntaxes and use these accurately.
Relating to others
Students of Digital Technologies will:
- practice manaakitanga to develop a user experience approach, constantly thinking of the outcome’s end-user
- understand and consider how their outcomes exist in bicultural Aotearoa New Zealand through applying an ao Māori lens and different perspectives
- identify and gather a range of perspectives to influence their own design
- gather and provide feedback throughout the design, development, and testing processes to improve designs and outcomes
- understand how digital technologies outcomes impact not just the end user, but a wider population of the local and global community
- engage and participate in a team.
Managing self
Students of Digital Technologies will:
- manage their time and resources effectively, to see a project to conclusion
- develop an awareness of their own strengths and weaknesses
- have the courage to seek new information or try new techniques — they will feel free to ‘fail safe, fail fast’
- practise perseverance and resilience
- be aware of personal opinions and biases when engaging in collaborative work
- understand the importance of manaakitanga and ethical practices as they relate to people in digital technology and work to include these considerations in their processes and work.
Participating and contributing
Students of Digital Technologies will:
- communicate and collaborate with others around the development of an outcome
- understand that inquiry, action, and development processes require the consideration of different perspectives.
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 Digital Technologies
Digital Technologies allows ākonga to utilise their thinking and creative skills, their interpersonal skills, and their self management skills as they create digital outcomes for use by themselves and others. The curriculum Key Competencies are woven through the Digital Technologies Significant Learning and Big Ideas. Ākonga will develop the following Key Competencies:
Thinking
Students of Digital Technologies will:
- practise computational thinking: decomposition, abstraction, pattern recognition, algorithms, logic, and evaluation
- identify user needs and requirements
- understand and apply design methodologies
- understand and develop knowledge of aesthetic and functional considerations
- understand and apply conventions and established processes
- learn and practise techniques in new domains, using specialist software
- critically investigate existing and emerging technologies and their impacts
- use a range of perspectives to evaluate outcomes
- demonstrate creative thinking.
Using language, symbols and text
Students of Digital Technologies will:
- apply usability heuristics principles
- understand how to represent data effectively
- understand that the symbols and colours that are used in interfaces will communicate different meanings to different cultures, and how to use these carefully
- use common programming and markup languages and notations
- use discipline-specific terminology for clear communication during development
- use Digital Technologies design notations such as schematics and flowcharts
- use documentation and style guides
- engage in kōrero for telling their own digital technology practice story and articulating their decision making process
- understand that domains have their own syntaxes and use these accurately.
Relating to others
Students of Digital Technologies will:
- practice manaakitanga to develop a user experience approach, constantly thinking of the outcome’s end-user
- understand and consider how their outcomes exist in bicultural Aotearoa New Zealand through applying an ao Māori lens and different perspectives
- identify and gather a range of perspectives to influence their own design
- gather and provide feedback throughout the design, development, and testing processes to improve designs and outcomes
- understand how digital technologies outcomes impact not just the end user, but a wider population of the local and global community
- engage and participate in a team.
Managing self
Students of Digital Technologies will:
- manage their time and resources effectively, to see a project to conclusion
- develop an awareness of their own strengths and weaknesses
- have the courage to seek new information or try new techniques — they will feel free to ‘fail safe, fail fast’
- practise perseverance and resilience
- be aware of personal opinions and biases when engaging in collaborative work
- understand the importance of manaakitanga and ethical practices as they relate to people in digital technology and work to include these considerations in their processes and work.
Participating and contributing
Students of Digital Technologies will:
- communicate and collaborate with others around the development of an outcome
- understand that inquiry, action, and development processes require the consideration of different perspectives.
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
Digital Technologies has connections to all learning areas and many subjects, including:
- all subjects within the Technology Learning Area
- Science (especially Physics)
- Mathematics and Statistics
- English
- Social Studies
- other design-related subjects within The Arts Learning Area.
Digital Technologies has connections to all learning areas and many subjects, including:
- all subjects within the Technology Learning Area
- Science (especially Physics)
- Mathematics and Statistics
- English
- Social Studies
- other design-related subjects within The Arts Learning Area.
Pathways
Ākonga studying Digital Technologies will gain knowledge, skills, and values which are useful in all facets of life, whether at home, in the community or in employment.
Digital Technologies encourages creativity and critical thinking, and builds technical skills that will empower ākonga throughout their life beyond school. Digital Technologies sets ākonga up for pathways into many different fields. They range from developing information and communication technologies to working in the area of arts and entertainment, and from providing digital solutions for issues facing our world to helping people carry out daily tasks.
People are at the heart of digital technologies. Ākonga will be encouraged to understand the diverse needs and perspectives of the users they are creating digital solutions for. Ākonga will also develop their understanding of ethical considerations, which are increasingly important as technology pushes the boundaries of what is possible. As individuals, understanding the power of digital technologies enables ākonga to participate in a digital society in a safe and informed manner, and potentially to become digital innovators themselves.
Ākonga studying Digital Technologies will gain knowledge, skills, and values which are useful in all facets of life, whether at home, in the community or in employment.
Digital Technologies encourages creativity and critical thinking, and builds technical skills that will empower ākonga throughout their life beyond school. Digital Technologies sets ākonga up for pathways into many different fields. They range from developing information and communication technologies to working in the area of arts and entertainment, and from providing digital solutions for issues facing our world to helping people carry out daily tasks.
People are at the heart of digital technologies. Ākonga will be encouraged to understand the diverse needs and perspectives of the users they are creating digital solutions for. Ākonga will also develop their understanding of ethical considerations, which are increasingly important as technology pushes the boundaries of what is possible. As individuals, understanding the power of digital technologies enables ākonga to participate in a digital society in a safe and informed manner, and potentially to become digital innovators themselves.
Introduction to Sample Course Outlines
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning and Assessment Matrices. Examples of how a year-long Digital Technologies course could be constructed using the new Learning and Assessment Matrices are provided here. They are 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 and Assessment Matrices. Examples of how a year-long Digital Technologies course could be constructed using the new Learning and Assessment Matrices are provided here. They are indicative only and do not mandate any particular context or approach.
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[ 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: Kotahitanga
- Description: This video explores Kotahitanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772277065?h=e4499bddd5
- Transcript: EnglishWhilst sitting together
English
Whilst sitting together, talking to one another, and working together, the result is unity. Therefore this is our means of unifying our thoughts so that we can move forward together.
For me, when I see or when I hear kotahitanga, it's the uniting of people. It's the uniting of groups of people. It's the uniting and unifying of thoughts and ideas and intentions. And while we can do that, we are not saying that there's the single way that we're doing, we're choosing to do. But we might be united and that we are going to strengthen a kaupapa in our school. And there are many ways to get there. And we will draw on the skills of everybody in our kura to get there, but our unifying intention is that we're going to get there together. I think unity works like this. There is no falter or no split. Everyone is joined as one. So yeah, that’s the unifying of people and ideas and intentions. Unity is the most important thing to me.
Rawe. And it is exactly that for me too, that it is about the whole acting as one which is the literal translation. Nē, kotahitanga, to be as one. But that then requires us to think about what good partnership looks like and what does oneness look like, either in our whānau contexts or in our educational spaces, in our classrooms, engaging with whānau. And I know that working with ākonga, certainly lots of drawing on student voice. They've talked lots under the mantle of kotahitanga, about power sharing, and I think that that's really powerful. While we would say that's not a translation of kotahitanga, it's a powerful indicator of the presence of being unified that, you know, that we've got multiple people who are working and able to give effect with the power to whatever is at hand.
There are key questions before us. How do we implement this thing called kotahitanga? And how do we unify ourselves, the students and teachers together, with all their different skills? Yes. That is a difficult question, but I do have an answer. And that’s the whole power of kotahitanga; that's what it's about. It's about saying your skills and your perspectives and your personality and your characteristics are all needed and they need to be maintained. And that's going to take all of that for us to accomplish our mahi. And so the simplest way I think about it is - when I'm in my classroom teaching, I want the entire rōpū to get there. I don't just want some of the rōpū or the majority of the rōpū to get there. It's really important to me that we get there together. We need to unite. Unity, the unity of people, and the relationship between people. Indeed, perhaps it is the unification of the level. So, perhaps the kotahitanga is about the people in the room.
And the strategy you use is tuakana-teina. And the tuakana would be the ones that are more capable than the teina. and then the philosophy behind that. With your contribution and my contribution, we shall all thrive.
And I think it goes back to that whole idea too of what we understand unified to be or oneness. So we might have a unified vision but not necessarily a uniform approach. And that's because we've got significant diversity within our whānau. We know that our own children have different needs, yeah? But the vision is to have them wonderful contributors to our society, you know, with their identity, language and culture intact. But that will mean different things for each of them.
Te Reo Māori
I runga i te noho tahi, te kōrero tahi te mahi tahi ka puta kotahitanga. Nō reira, koinā tā tātou kaupapa hei kotahi ngā whakaaro kia haere whakamua te waka.
Mōku ake, ina kite au, rongo rānei i te kotahitanga ko te whakakotahitanga o te tangata. Ko te whakakotahitanga o ngā rōpū. Ko te whakatōpūtanga me te whakakotahitanga o ngā whakaaro me ngā ariā me ngā takunetanga. Ahakoa ka tareka e tātou tērā, Kāore au i te kī koinā anake te huarahi e whāia ana, engari koinei tā mātou e kōwhiri nei. Engari kia kotahi tātou i roto i ngā mahi ki te whakapakari ake i te kaupapa i roto i tō tātou kura. Otirā he nui ngā huarahi e tae atu ai ki reira. Ka nanao atu ki ngā pūkenga o te katoa i roto i tō tātou kura e tae atu ai ki reira, engari ko te wawata o te whakakotahi, kia tae ngātahi ki taua wāhi. Ki tāku nei, ko te kotahitanga o te katoa pēnei ai. Kore he whati, kore he pakaru, ā, ka hono tahi tātou. Nā reira, āe, koirā te whakakotahitanga o te tangata, o ngā ariā me ngā takunetanga. Kotahitanga, ko tērā te mea ki ahau.
Rawe. He pērā hoki mōku, ko te kaupapa kia kotahi te mahi, otirā koinā tonu tana whakapākehātanga. Arā kia noho kotahi ai. Engari me whai whakaaro tātou ki te āhua o te hononga pai, otirā ki te āhua o te kotahitanga i roto i te horopaki o ngā whānau, o ngā wāhi mātauranga rānei, i roto i ngā akomanga me te whakawhitiwhiti ki ngā whānau. E mōhio ana ahau ko te mahi ngātahi me ngā ākonga he nui te mahi nanao atu ki te reo o ngā ākonga. He nui ā rātou kōrero i raro i te kotahitanga mō te toha i te mana, otirā he kaha ēnā kōrero. Ahakoa e kore pea tātou e kī koinā katoa te whakapākehātanga o te kotahitanga, he tohu kaha o te kitenga o te kotahitanga, me kī, he tokomaha ngā tāngata e mahi ana, e whakatinana ana i taua mana kia oti ai he mahi.
He pātai matua kei mua i te aroaro me pēhea te whakatinana o tēnei mea ko te kotahitanga ki te akomanga me te mea hoki, me pēhea te whakakotahi ai tātou ngā ākonga, ngā kaiako me ō rātou rerekētanga o ngā pūkenga, ae. He pātai uaua tērā, engari he whakautu tāku. Koinā katoa te mana o te kotahitanga, koinā te pūtake. Ko te kī ake, me pupuri ō pūkenga me ō whakaaro me tō haukiri, me ō āhuatanga. E tutuki ai ā tātou mahi katoa, koinei te āhua o ngā mahi hei whai. Nā, ko te huarahi ngāwari rawa o te whai whakaaro i a au i roto i te akomanga e whakaako ana, kia tae te rōpū katoa ki taua wāhi. Kāore i te hiahia kia eke noa ētahi o te rōpū, te nuinga rānei, engari he mea nui ki ahau kia tae ngātahi tātou. Me whakakotahi ai tātou. Te kotahitanga ko te kotahitanga o te tangata me te hononga o tangata ki te tangata. Ehara tērā pea ko te whakakotahitanga o te taumata, me kī. Nā, tērā pea ko te tikanga ia o te kotahitanga, ko te hunga katoa kei te akomanga.
Ā, ko te rautaki ka whakamahia ko te tuakana teina, otirā he mātau ake ngā tuākana i ngā teina me te kaupapa hoki kei muri i tērā, ko tōu rourou, ko tōku rourou ka ora te katoa o tātou ka kotahi tātou.
Ki ōku whakaaro ka hoki anō ki te whakaaro nui hoki o tā tātou e mōhio nei mō te whakakotahitanga. Tērā pea he kotahi te moemoeā, engari he rerekē te whāinga. I pērā ai nā te mea he nui te kanorau i roto i tō tātou whānau. E mōhio ana tātou he rerekē ngā hiahia o ā tātou tamariki, nē? Engari ko te moemoeā ia, kia whai wāhi nui rātou ki tō tātou porihanga. Arā, kia mau tonu te tuakiri, te reo me te ahurea. Engari he rerekē anō te whakamārama ki tēnā, ki tēnā o rātou.
[ 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 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 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 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 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 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 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.
Students may not use the computer program created for this Standard for AS92005 Develop a digital technologies outcome.
Student work which has received sustained or detailed feedback is not suitable for submission towards this Standard. Assessor involvement during the assessment is limited to providing general feedback on aspects of the work that the student may need to revisit.
Submissions should consist of the student’s program (or source code) and evidence of testing.
Selection of evidence for submission is to be carried out by the student.
Students may use a text-based language or a graphical one.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Student work which has received sustained or detailed feedback is not suitable for submission towards this Standard. Assessor involvement during the assessment is limited to providing general feedback on aspects of the work that the student may need to revisit.
Evidence for this Standard will be evident in the outcome itself and through additional forms of evidence that can include:
- annotated screenshots
- audio or video recordings, or screencasts
- planning boards
- testing documentation (such as testing tables)
- images
- written descriptions of what they have done and why (such as specifications).
Submissions should consist of no more than five A4 pages or no more than 3 minutes of video or audio. Selection of evidence for submission is to be carried out by the student.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.