What is Chinese (Mandarin) about?
Subject-specific terms can be found in the glossary.
Students develop language skills in listening, speaking, reading, and writing by studying Chinese (Mandarin). They can communicate and connect meaningfully with Chinese (Mandarin)-speaking communities.
Language and culture play a key role in developing personal, community, national, and global identities. Through Chinese (Mandarin), students learn how to interact with others in culturally-informed ways. They also develop linguistic and cultural knowledge, as well as communicative skills. As students build their communication and intercultural skills, they can reflect on their personal identities and explore their own culture(s) from a new perspective.
Students will discover and make connections to the rich histories, customs, and cultures of Chinese (Mandarin)-speaking communities. For example, students can make linguistic and cultural connections between Chinese (Mandarin)-speaking communities and Māori and Pacific cultures, or their own.
Language learning is an individual and collaborative process. Students are encouraged to take ownership of their own learning and work together with others. They can gain confidence in their independent study skills, and strengthen collaborative skills to develop their language and cultural knowledge.
In Chinese (Mandarin), students gain skills and knowledge that can lead to, and support, a variety of personal and career pathways. The ability to communicate in additional languages offers students new opportunities and shows commitment to learning, and interest in the world around them.
Subject-specific terms can be found in the glossary.
Students develop language skills in listening, speaking, reading, and writing by studying Chinese (Mandarin). They can communicate and connect meaningfully with Chinese (Mandarin)-speaking communities.
Language and culture play a key role in developing personal, community, national, and global identities. Through Chinese (Mandarin), students learn how to interact with others in culturally-informed ways. They also develop linguistic and cultural knowledge, as well as communicative skills. As students build their communication and intercultural skills, they can reflect on their personal identities and explore their own culture(s) from a new perspective.
Students will discover and make connections to the rich histories, customs, and cultures of Chinese (Mandarin)-speaking communities. For example, students can make linguistic and cultural connections between Chinese (Mandarin)-speaking communities and Māori and Pacific cultures, or their own.
Language learning is an individual and collaborative process. Students are encouraged to take ownership of their own learning and work together with others. They can gain confidence in their independent study skills, and strengthen collaborative skills to develop their language and cultural knowledge.
In Chinese (Mandarin), students gain skills and knowledge that can lead to, and support, a variety of personal and career pathways. The ability to communicate in additional languages offers students new opportunities and shows commitment to learning, and interest in the world around them.
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 Chinese (Mandarin) Big Idea.
The Learning Languages Learning Area, including its whakatauākī, informs 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 Level 6, 7, and 8 learning. The Learning Area’s whakatauākī is:
Ko tōu reo, ko tōku reo, te tuakiri tangata. Tīhei uriuri, tīhei nakonako.
Your language and my language are expressions of identity. May our descendants live on and our hopes be fulfilled.
The Learning Languages whakatauākī came from Tāmaki Makaurau through Rewa Paewai of Auckland College of Education, gifted by the late Tuteira Brightwell Pohatu of Ngāti Porou.
The Learning Languages whakatauākī brings to life the why and how of language learning. The second part of the whakatauākī provides a metaphor for the experience of language learning. Like the movement from Te Kore (nothingness) to Te Pō (darkness and night) then finally to Te Ao (light and life), language learning brings students on a similar journey.
As in the Māori creation story, learners have an initial incomprehension of the language. This is also the state where unlimited potential exists. When students begin their language learning process, they face all the challenges that are involved with language learning. And finally, through resilience, perseverance, and guidance, students gain a sense of clarity, meaning, linguistic proficiency, and cultural understanding.
Communication is a vital part of human connection. We use language to express ourselves, build relationships, and create communities. Language, culture, and identity are inseparable. Language carries cultural values, practices, and protocols. It is a way to express identity. The vitality of a language impacts the vitality of a culture and vice versa. This way, the hopes of our ancestors live on through the continued use of their language by their descendants.
Big Ideas and Significant Learning
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6 and indicative learning 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 must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Chinese (Mandarin). 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 Chinese (Mandarin) Big Idea.
The Learning Languages Learning Area, including its whakatauākī, informs 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 Level 6, 7, and 8 learning. The Learning Area’s whakatauākī is:
Ko tōu reo, ko tōku reo, te tuakiri tangata. Tīhei uriuri, tīhei nakonako.
Your language and my language are expressions of identity. May our descendants live on and our hopes be fulfilled.
The Learning Languages whakatauākī came from Tāmaki Makaurau through Rewa Paewai of Auckland College of Education, gifted by the late Tuteira Brightwell Pohatu of Ngāti Porou.
The Learning Languages whakatauākī brings to life the why and how of language learning. The second part of the whakatauākī provides a metaphor for the experience of language learning. Like the movement from Te Kore (nothingness) to Te Pō (darkness and night) then finally to Te Ao (light and life), language learning brings students on a similar journey.
As in the Māori creation story, learners have an initial incomprehension of the language. This is also the state where unlimited potential exists. When students begin their language learning process, they face all the challenges that are involved with language learning. And finally, through resilience, perseverance, and guidance, students gain a sense of clarity, meaning, linguistic proficiency, and cultural understanding.
Communication is a vital part of human connection. We use language to express ourselves, build relationships, and create communities. Language, culture, and identity are inseparable. Language carries cultural values, practices, and protocols. It is a way to express identity. The vitality of a language impacts the vitality of a culture and vice versa. This way, the hopes of our ancestors live on through the continued use of their language by their descendants.
Big Ideas and Significant Learning
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6 and indicative learning 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 must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Chinese (Mandarin). 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:
Communicating in an additional language is a rewarding experience. Students can engage in effective and appropriate communication with people from different cultures and communities. It also broadens opportunities to travel, study, and work in Chinese (Mandarin)-speaking communities across the world.
Each student brings unique linguistic and cultural backgrounds to their learning. They will learn the significance and rich history of Chinese (Mandarin)-speaking communities, culture, protocols, and language. Students can reflect on their personal identities and explore their own cultures(s) through intercultural connection and comparison.
Learning languages is about connecting and communicating within and across cultures and communities
Communicating in an additional language is a rewarding experience. Students can engage in effective and appropriate communication with people from different cultures and communities. It also broadens opportunities to travel, study, and work in Chinese (Mandarin)-speaking communities across the world.
Each student brings unique linguistic and cultural backgrounds to their learning. They will learn the significance and rich history of Chinese (Mandarin)-speaking communities, culture, protocols, and language. Students can reflect on their personal identities and explore their own cultures(s) through intercultural connection and comparison.
Big Idea Body:
Languages create and represent meaning by employing unique systems of linguistic building blocks that give rise to endless possibilities for expression and exchange. These building blocks include oral features, vocabulary, grammar, and syntax.
Students of Chinese (Mandarin) can explore its unique linguistic workings by comparing and connecting it with the language or languages they use. They learn how language is used in different contexts and for different purposes. This allows students to communicate with greater clarity, creativity, and confidence.
Languages express meaning through unique forms of communication
Languages create and represent meaning by employing unique systems of linguistic building blocks that give rise to endless possibilities for expression and exchange. These building blocks include oral features, vocabulary, grammar, and syntax.
Students of Chinese (Mandarin) can explore its unique linguistic workings by comparing and connecting it with the language or languages they use. They learn how language is used in different contexts and for different purposes. This allows students to communicate with greater clarity, creativity, and confidence.
Big Idea Body:
Language and culture evolve together and impact one another. Through language, culture can be shared and passed to the next generation. This contributes to personal, community, national, and global identities.
Learning an additional language provides rich access to another culture. Students can communicate with people from Chinese (Mandarin)-speaking communities. They can experience texts in spoken Chinese (Mandarin) and written Chinese. They can also gain an understanding of the culture, which helps them develop intercultural respect, acceptance, and appreciation of the world’s diverse communities.
Language, culture, and identity are inextricably linked
Language and culture evolve together and impact one another. Through language, culture can be shared and passed to the next generation. This contributes to personal, community, national, and global identities.
Learning an additional language provides rich access to another culture. Students can communicate with people from Chinese (Mandarin)-speaking communities. They can experience texts in spoken Chinese (Mandarin) and written Chinese. They can also gain an understanding of the culture, which helps them develop intercultural respect, acceptance, and appreciation of the world’s diverse communities.
Big Idea Body:
“Another language opens up a whole new window on the world. It might be small and difficult to see through at first, but it gives you a different perspective, and it might make you realise that your first window could do with a bit of polishing and even enlarging.”
(Hone Tuwhare, Die deutsche Sprache und ich, NZCTE, Goethe-Institut, circa 1997)
The languages we use impact the way we think and see the world. Sometimes, we are not aware of how our language does this.
Learning an additional language allows students to compare and connect their linguistic and cultural knowledge with Chinese (Mandarin)-speaking communities and culture. They can appreciate and understand different ways of seeing the world and recognise similarities with their own. Students can gain a deeper insight into the relationship between language and the ways that people think, do, and are. Examining diverse cultural and personal points of view is a valuable skill for our increasingly diverse and globally connected world.
Learning languages encourages diverse ways of thinking, doing, and being
“Another language opens up a whole new window on the world. It might be small and difficult to see through at first, but it gives you a different perspective, and it might make you realise that your first window could do with a bit of polishing and even enlarging.”
(Hone Tuwhare, Die deutsche Sprache und ich, NZCTE, Goethe-Institut, circa 1997)
The languages we use impact the way we think and see the world. Sometimes, we are not aware of how our language does this.
Learning an additional language allows students to compare and connect their linguistic and cultural knowledge with Chinese (Mandarin)-speaking communities and culture. They can appreciate and understand different ways of seeing the world and recognise similarities with their own. Students can gain a deeper insight into the relationship between language and the ways that people think, do, and are. Examining diverse cultural and personal points of view is a valuable skill for our increasingly diverse and globally connected world.
Big Idea Body:
The language learning process empowers the learner by giving them the essential tools and knowledge they need to understand and engage with the world.
Acquiring an additional language takes commitment, practice, and repetition. It fosters perseverance and supports students to take ownership of their learning. By doing so, they demonstrate and foster agency, leadership, and self-determination.
Students are made aware of the processes of language acquisition and learn some of the most helpful communication strategies. These include pattern recognition, techniques to memorise vocabulary, and effective use of tools like dictionaries and digital translators. Students are encouraged to find modes of learning that work best for them.
As students negotiate situations with their emerging communicative competence, they build resilience and feel safe to take the risk of being misunderstood. This encourages them to reframe ‘mistakes’ as rich opportunities for learning and development. It gives them the confidence to seek out opportunities to use Chinese (Mandarin) outside the classroom, which is where language learning truly flourishes.
Through language learning, students become better equipped to communicate competently in Chinese (Mandarin), as well as in the language(s) they already know. The attributes gained, such as resilience, self-determination, a commitment to improvement, and increased problem-solving capabilities, will support and further empower students in every aspect of their life.
Language learning is an empowering process that involves risk-taking and fosters resilience and perseverance
The language learning process empowers the learner by giving them the essential tools and knowledge they need to understand and engage with the world.
Acquiring an additional language takes commitment, practice, and repetition. It fosters perseverance and supports students to take ownership of their learning. By doing so, they demonstrate and foster agency, leadership, and self-determination.
Students are made aware of the processes of language acquisition and learn some of the most helpful communication strategies. These include pattern recognition, techniques to memorise vocabulary, and effective use of tools like dictionaries and digital translators. Students are encouraged to find modes of learning that work best for them.
As students negotiate situations with their emerging communicative competence, they build resilience and feel safe to take the risk of being misunderstood. This encourages them to reframe ‘mistakes’ as rich opportunities for learning and development. It gives them the confidence to seek out opportunities to use Chinese (Mandarin) outside the classroom, which is where language learning truly flourishes.
Through language learning, students become better equipped to communicate competently in Chinese (Mandarin), as well as in the language(s) they already know. The attributes gained, such as resilience, self-determination, a commitment to improvement, and increased problem-solving capabilities, will support and further empower students in every aspect of their life.
Key Competencies in Chinese (Mandarin)
Developing Key Competencies through Chinese (Mandarin)
Learning languages is inherently about extending the ability to relate to, and interact appropriately with, others in more than one cultural setting through the fine-tuning of linguistic skills. The language learning process itself requires students to manage self, participate, and contribute. Students will be exposed to new ways of thinking about the world and their place in it. They will be encouraged to think about how they can participate in, and contribute to, their communities and the wider world around them.
Thinking
Students of Chinese (Mandarin) will:
- deduce rules, recognise patterns, and use their problem-solving abilities to make meaning with an imperfect set of linguistic skills
- evaluate and choose from a range of vocabulary, structures, and communicative strategies to engage with different audiences, sometimes having to think on their feet to improvise and adapt for different contexts and purposes
- explore and reflect on the many ways language, culture, and thinking influence each other
- critically reflect on their assumptions and identities in a way that fosters intercultural competence and global citizenship.
Using language, symbols, and texts
Students of Chinese (Mandarin) will:
- develop increased proficiency in using language, symbols, and texts effectively to communicate information, ideas, and opinions, not just in the additional language they are learning but also in their own language(s)
- recognise how choices of language, symbols, or text work together and affect people’s understanding of, and responses to, communications and how they work together in different languages
- think about the type of language that is appropriate to use in a range of contexts and formats and for different purposes and audiences
- expand their ability to express themselves in increasingly independent and imaginative ways and improvise and adapt in a range of communicative situations.
Relating to others
Students of Chinese (Mandarin) will:
- build upon their listening skills, recognise different points of view, negotiate, and share ideas, embracing different cultural practices
- explore how language, culture, and identity are interrelated and thereby develop the ability to relate to people, both from other cultures and their own, with more empathy and insight
- develop an appreciation of diverse backgrounds, experiences, and perspectives in Aotearoa New Zealand and the Pacific
- experience how a curious, open-minded, and respectful engagement with the values and identities of others can lead to valuable insights into their own identity and offer opportunities for self-development.
Managing self
Students of Chinese (Mandarin) will:
- be encouraged to take ownership of their own learning process and find ways of learning and practising that work for them
- use their understanding of how language acquisition works, for example, lots of input, lots of output, making mistakes as part of the process, and so on, to actively engage in the practice necessary to make steady progress
- build on their own strengths and address their own identified learning needs, setting and meeting their own learning goals
- participate actively and responsibly in group activities.
Participating and contributing
Students of Chinese (Mandarin) will:
- be encouraged to take risks, learn from mistakes, and take responsibility for initiating and maintaining communication — through this, they will gain confidence to participate and contribute in and outside of the classroom with the skills they have
- mature as local and global citizens by getting to know the worldviews and needs of other people
- recognise the interconnected nature of societies and communities in Aotearoa New Zealand and the Pacific.
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 Chinese (Mandarin)
Learning languages is inherently about extending the ability to relate to, and interact appropriately with, others in more than one cultural setting through the fine-tuning of linguistic skills. The language learning process itself requires students to manage self, participate, and contribute. Students will be exposed to new ways of thinking about the world and their place in it. They will be encouraged to think about how they can participate in, and contribute to, their communities and the wider world around them.
Thinking
Students of Chinese (Mandarin) will:
- deduce rules, recognise patterns, and use their problem-solving abilities to make meaning with an imperfect set of linguistic skills
- evaluate and choose from a range of vocabulary, structures, and communicative strategies to engage with different audiences, sometimes having to think on their feet to improvise and adapt for different contexts and purposes
- explore and reflect on the many ways language, culture, and thinking influence each other
- critically reflect on their assumptions and identities in a way that fosters intercultural competence and global citizenship.
Using language, symbols, and texts
Students of Chinese (Mandarin) will:
- develop increased proficiency in using language, symbols, and texts effectively to communicate information, ideas, and opinions, not just in the additional language they are learning but also in their own language(s)
- recognise how choices of language, symbols, or text work together and affect people’s understanding of, and responses to, communications and how they work together in different languages
- think about the type of language that is appropriate to use in a range of contexts and formats and for different purposes and audiences
- expand their ability to express themselves in increasingly independent and imaginative ways and improvise and adapt in a range of communicative situations.
Relating to others
Students of Chinese (Mandarin) will:
- build upon their listening skills, recognise different points of view, negotiate, and share ideas, embracing different cultural practices
- explore how language, culture, and identity are interrelated and thereby develop the ability to relate to people, both from other cultures and their own, with more empathy and insight
- develop an appreciation of diverse backgrounds, experiences, and perspectives in Aotearoa New Zealand and the Pacific
- experience how a curious, open-minded, and respectful engagement with the values and identities of others can lead to valuable insights into their own identity and offer opportunities for self-development.
Managing self
Students of Chinese (Mandarin) will:
- be encouraged to take ownership of their own learning process and find ways of learning and practising that work for them
- use their understanding of how language acquisition works, for example, lots of input, lots of output, making mistakes as part of the process, and so on, to actively engage in the practice necessary to make steady progress
- build on their own strengths and address their own identified learning needs, setting and meeting their own learning goals
- participate actively and responsibly in group activities.
Participating and contributing
Students of Chinese (Mandarin) will:
- be encouraged to take risks, learn from mistakes, and take responsibility for initiating and maintaining communication — through this, they will gain confidence to participate and contribute in and outside of the classroom with the skills they have
- mature as local and global citizens by getting to know the worldviews and needs of other people
- recognise the interconnected nature of societies and communities in Aotearoa New Zealand and the Pacific.
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
Chinese (Mandarin) sits within, and is connected to, all subjects within the Learning Languages Learning Area of The New Zealand Curriculum. Students in Learning Languages are all connected through their exploration of language and culture. Subjects in the Learning Area include:
New Zealand Sign Language (NZSL)
Asian Languages
- Chinese (Mandarin)
- Japanese
- Korean
European Languages
- French
- German
- Spanish
Pacific Languages
- Gagana Sāmoa
- Gagana Tokelau
- Lea Faka-Tonga
- Te Reo Māori Kūki ‘Āirani
- Vagahau Niue
Chinese (Mandarin) is also connected to subjects outside of the Learning Languages Learning Area. This includes the Learning Areas and subjects of:
The Arts
Dance — shared exploration and comparison of different cultures, art, custom, and styles of dance across communities.
Music — shared exploration of different musical styles across cultures and communities. Music, as in Chinese (Mandarin), allows for self-expression, creativity, and identity exploration.
Visual Arts — shared topics include exploring visual expressions of creativity. Stories shape our culture and enrich our society. Students can explore their ideas and experiment with a wide range of creative mediums.
English
English — languages and English provide opportunities to develop productive and receptive skills. English, like language learning, provides training in critical thinking, analytical skills, grammar, and organising and expressing ideas.
Health and Physical Education
Food and Nutrition — shared topics include exploration of cultural and staple foods, lifestyles, and celebrations across cultures.
Health — shared topics include discussing the complex interconnections between the physical, mental, emotional, social, and spiritual dimensions of people’s lives.
Physical Education — shared topics include discussions about popular sports in Chinese (Mandarin)-speaking communities, key sports personalities, and events.
Social Sciences
Geography — shared topics include exploration of regions and significant geographical features. Students also explore the relationship between people, culture, and their environments.
History — shared competencies include developing insight into the forces that have shaped our world and ourselves. Additional shared topics include studying different cultures, regions, indigenous histories, and languages.
Social Studies — shared topics include exploration of identities, cultures, and diverse bodies of knowledge. Students can explore experiences in Aotearoa New Zealand, the Pacific region, and Chinese (Mandarin)-speaking communities, and make connections with the wider world.
Technology
Computer Science — shared explorations include how computer science can support learning languages and translation. Students also develop insight into the digital tools that have shaped our access to learning languages and information on other cultures.
Digital Technologies — shared explorations include how digital technologies can assist with learning languages, translation, and sharing culture. Students also develop insight into the relationship between language, culture, and technology.
Chinese (Mandarin) sits within, and is connected to, all subjects within the Learning Languages Learning Area of The New Zealand Curriculum. Students in Learning Languages are all connected through their exploration of language and culture. Subjects in the Learning Area include:
New Zealand Sign Language (NZSL)
Asian Languages
- Chinese (Mandarin)
- Japanese
- Korean
European Languages
- French
- German
- Spanish
Pacific Languages
- Gagana Sāmoa
- Gagana Tokelau
- Lea Faka-Tonga
- Te Reo Māori Kūki ‘Āirani
- Vagahau Niue
Chinese (Mandarin) is also connected to subjects outside of the Learning Languages Learning Area. This includes the Learning Areas and subjects of:
The Arts
Dance — shared exploration and comparison of different cultures, art, custom, and styles of dance across communities.
Music — shared exploration of different musical styles across cultures and communities. Music, as in Chinese (Mandarin), allows for self-expression, creativity, and identity exploration.
Visual Arts — shared topics include exploring visual expressions of creativity. Stories shape our culture and enrich our society. Students can explore their ideas and experiment with a wide range of creative mediums.
English
English — languages and English provide opportunities to develop productive and receptive skills. English, like language learning, provides training in critical thinking, analytical skills, grammar, and organising and expressing ideas.
Health and Physical Education
Food and Nutrition — shared topics include exploration of cultural and staple foods, lifestyles, and celebrations across cultures.
Health — shared topics include discussing the complex interconnections between the physical, mental, emotional, social, and spiritual dimensions of people’s lives.
Physical Education — shared topics include discussions about popular sports in Chinese (Mandarin)-speaking communities, key sports personalities, and events.
Social Sciences
Geography — shared topics include exploration of regions and significant geographical features. Students also explore the relationship between people, culture, and their environments.
History — shared competencies include developing insight into the forces that have shaped our world and ourselves. Additional shared topics include studying different cultures, regions, indigenous histories, and languages.
Social Studies — shared topics include exploration of identities, cultures, and diverse bodies of knowledge. Students can explore experiences in Aotearoa New Zealand, the Pacific region, and Chinese (Mandarin)-speaking communities, and make connections with the wider world.
Technology
Computer Science — shared explorations include how computer science can support learning languages and translation. Students also develop insight into the digital tools that have shaped our access to learning languages and information on other cultures.
Digital Technologies — shared explorations include how digital technologies can assist with learning languages, translation, and sharing culture. Students also develop insight into the relationship between language, culture, and technology.
Pathways
Students of Chinese (Mandarin) gain knowledge and skills that enrich and support every aspect of their journey through life, including the world of work. Learning a language provides a space for students to understand who they want to be, to explore their interests and aspirations, and to ignite a passion for a pathway.
To employers, the knowledge of an additional language shows resilience, a commitment to learning, and an openness to understanding different cultures and perspectives. Proficiency in Chinese (Mandarin) is increasingly sought for work related to advocacy, education, journalism, health, and government.
Studying Chinese (Mandarin) enhances students’ cultural understanding and supports them to navigate diverse societies.
No matter what students choose to do beyond school, they will always carry with them the knowledge and skills developed through Chinese (Mandarin). The ability to engage with people of different backgrounds, and bridge cultural gaps to facilitate effective communication, is a valuable way of not only understanding others but of understanding oneself.
Students of Chinese (Mandarin) gain knowledge and skills that enrich and support every aspect of their journey through life, including the world of work. Learning a language provides a space for students to understand who they want to be, to explore their interests and aspirations, and to ignite a passion for a pathway.
To employers, the knowledge of an additional language shows resilience, a commitment to learning, and an openness to understanding different cultures and perspectives. Proficiency in Chinese (Mandarin) is increasingly sought for work related to advocacy, education, journalism, health, and government.
Studying Chinese (Mandarin) enhances students’ cultural understanding and supports them to navigate diverse societies.
No matter what students choose to do beyond school, they will always carry with them the knowledge and skills developed through Chinese (Mandarin). The ability to engage with people of different backgrounds, and bridge cultural gaps to facilitate effective communication, is a valuable way of not only understanding others but of understanding oneself.
Introduction to Sample Course Outlines
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning Matrix and Achievement Standards. An example of how a year-long Chinese (Mandarin) course could be constructed using the new Learning Matrix and Achievement Standards is provided here. It is indicative only and does 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. An example of how a year-long Chinese (Mandarin) course could be constructed using the new Learning Matrix and Achievement Standards is provided here. It is indicative only and does not mandate any particular context or approach.
Vocabulary Lists
The Vocabulary Lists support teachers to understand the language appropriate at different Curriculum Levels for students of Chinese (Mandarin).
Language drawn from these Vocabulary Lists will be used to create external assessments and may be used to support teachers when preparing students for internal assessments.
The language used by students during internal assessment activities (and associated learning opportunities throughout the year) will reflect the teaching and learning of Chinese (Mandarin) that takes place within the context of each classroom. Teachers may extend the language they include in teaching and learning programmes to items and expressions beyond these Vocabulary Lists.
The first four sections of each Vocabulary List (Chinese to English, English to Chinese, Categories, and Grammar and Structures) contain language that candidates are expected to recognise for each NCEA Level (1-3) Chinese (Mandarin) external assessment.
Assessment materials for NCEA Level 2 and Level 3 can be found on The New Zealand Qualifications Authority :: NZQA.
Vocabulary Lists
The Vocabulary Lists support teachers to understand the language appropriate at different Curriculum Levels for students of Chinese (Mandarin).
Language drawn from these Vocabulary Lists will be used to create external assessments and may be used to support teachers when preparing students for internal assessments.
The language used by students during internal assessment activities (and associated learning opportunities throughout the year) will reflect the teaching and learning of Chinese (Mandarin) that takes place within the context of each classroom. Teachers may extend the language they include in teaching and learning programmes to items and expressions beyond these Vocabulary Lists.
The first four sections of each Vocabulary List (Chinese to English, English to Chinese, Categories, and Grammar and Structures) contain language that candidates are expected to recognise for each NCEA Level (1-3) Chinese (Mandarin) external assessment.
Assessment materials for NCEA Level 2 and Level 3 can be found on The New Zealand Qualifications Authority :: NZQA.
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: Taonga
- Description: This video explores Taonga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772263519?h=17cced2989
- Transcript: EnglishA taonga. What is a taonga? Again
English
A taonga. What is a taonga? Again, this word has been expanded. In the past there indeed were taonga, but it was not used lightly. Today, what is considered a taonga is so broad. There are a lot of things now that are taonga. It did not pertain to things like a patu, or things like adornments for your neck or ears. A conversation can be a taonga. A taonga is handed down. Even the deceased are viewed as taonga. I hear callers say 'return oh treasured one'. So, today, what is truly the definition of taonga?
For me, it is something that is highly prized or valued, right? And so I think that taonga can certainly manifest in terms of physical objects. You know, the things that we wear. But it’s so much larger than that because our mātauranga too is a taonga. And quite often, people hear the notion or the concept taonga tuku iho, and so that which has been passed down from our forebears. But what is passed down is tikanga, is a way of being and seeing in the world, our identity, our language and our culture. So I think that when we're starting to think about taonga, I think sometimes that's narrowly defined as physical objects that we can see, feel and touch. But actually, it's so much more than that because it is about... Even the notion of possession is a little bit hard for me to kind of associate with taonga because often, it's not an individually held or prized possession, but quite often it is a collective one that we receive as whānau or as a larger group, you know?
I have two main ideas. Firstly, it is children and young people, they are the taonga. When our whānau, our parents send their kids to school, it’s like they are taking off their taonga around their neck and they're giving it to kaiako to look after. You know, their number one taonga, out of everything, are the kids in front of us. And so we should treat them as such and care for them as such. This supports what you say, what else is a taonga? It is waiata, it is haka. It is stories, it is incantations, it is amusement, it is kī-ō-rahi, it is toys, and those types of things. it is carving, and other treasures handed down by our ancestors. So just like the kids who are in my kura, in my classroom, are the taonga handed to us for a time by their parents. We have also been gifted taonga from our tīpuna, from our ancestors, and those are the language. That's our tikanga. It's the taonga tākaro we play. It’s the karakia. It's the pepeha. It's the pūrākau, the legend and the stories. So when we are aware that these things are taonga, that will change the way, that should inform the way that we interact with them and treat them. Because this is very precious to me, and so if I give it to you, then I want you to take care of it.
Te Reo Māori
He taonga. He aha te taonga? Anō, kua whakawhānuitia te kupu nei. I ngā wā o mua he taonga, ko ētahi anake ka karangahia he taonga. Ināianei, te āhua nei, hika, inā kē te whānui o te taonga. He nui ngā taonga ināianei. Kāore i titiro ki ngā taonga pēnei i te patu, i te taonga mō tō ātaahuatanga o tō kakī, ō taringa. He taonga ngā kōrero, he taonga tuku iho ērā, he taonga anō ngā, he taonga te mate Kei te rongo au i ētahi e karanga ana ‘hoki mai rā te taonga o te mate’. Nō reira, i tēnei wā, he aha te tino whakamārama mō te taonga.
Mōku ake, he mea e tino matapoporetia ana, e tino uaratia ana, nē? Nō reira ki ōku whakaaro, he tino mārakerake te kite i te taonga hei mea ōkiko, arā, ngā mea e mau nei e tātou, engari he nui noa atu i tērā, i te mea ko tō tātou mātauranga hoki he taonga. Rongo ai hoki te tangata i te kaupapa nei, te ariā nei o te taonga tuku iho, arā, ko ngā mea ērā i tukua iho mai i ō tātou tīpuna engari ko te mea kua tukua mai, ko te tikanga, he momo tūnga, he momo tirohanga ki te ao, tō tātou tuakiri, tō tātou reo me tō tātou ahurea. Nā, ki ōku whakaaro, ki te whakaaro tātou mō te taonga, he wā anō ka whāiti noa ki ngā mea ōkiko e taea ana te kite me te pā atu. Engari he hōhonu ake i tērā, otirā ko te whakaaro hoki o te pupuri i tētahi mea, he uaua mōku, te tūhono i tērā ki te taonga, i te mea kāore pea i puritia takitahitia te taonga engari kē nō te takitini kē te taonga ka riro mai hei whānau kē, hei rōpū nunui ake nē?
E rua ngā whakaaro matua āku. Mea tuatahi, ko ngā tamariki, ko ngā rangatahi ngā taonga. I te wā ka tono ngā whānau me ō tātou mātua i ā tātou tamariki ki te kura, anō nei kei te wetekina tō rātou taonga kei ō rātou kakī ā, ka tuku kē ki te kaiako māna e tiaki, otirā ko tō rātou tino taonga tērā, o ngā taonga katoa ko ngā tamariki kei mua i a tātou. Nō reira me pērā anō tō tātou tiaki, manaaki hoki i a rātou. Me te mea hoki e tautoko i tō kōrero, he aha atu ngā taonga. Ko te waiata, ko te haka ko ngā pūrākau, ko te karakia, ko te mahi a te rēhia, ko te kī-ō-rahi, ko ngā taonga tākaro, ko ērā ngā, te whakairo, ko ērā ngā taonga kua tuku iho mai i ō tātou tīpuna. Pērā anō hoki ki ngā tamariki kei taku kura kei roto i taku akomanga, he taonga tuku iho nā ō rātou mātua mō tētahi wā. Kua whiwhi taonga katoa tātou i ō tātou tīpuna, otirā ko te reo tērā. Ko ngā tikanga ērā. Ko ngā taonga tākaro e whakakorikoritia ana. Ko te karakia. Ko te pepeha. Ko ngā pūrākau, arā ngā kōrero toa me ngā pakiwaitara. Nā, kia mārama tātou he taonga ēnei mea, ka hui pea te tikanga e whai mōhio ai te huarahi e tauwhitiwhiti ai tātou ki a rātou, e manaaki tātou i a rātou. I te mea, he tino tongarerewa ki a ahau tēnei mea. Nā, ki te hoatu e au ki a koe, me tiaki e koe.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Rangatiratanga
- Description: The video explores Rangatiratanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772271962?h=7c2e95bc6c
- Transcript: EnglishThis is a very important principle
English
This is a very important principle — rangatiratanga. When I think of this word, this topic, three words come to mind. The first word is like whaea Hine here. It is self-determination; that is the first word. The second word is autonomy. There are many words but the third word is the skills of a leader, the skills, the pūkenga, the abilities of the leader, rangatiratanga.
I think that, you know, for me personally it is about the ability to think about being able to be self-determining, to have the opportunity to understand what being a member of a community is, and my ability to make decisions.
Te rangatiratanga, the leader of your family, of your sub-tribe, of your tribe stems from the lessons, the skills acquired from your elders, and are passed down to you. At that time, you were not allowed to ask. You were not allowed to debate with your elders. Your grandmothers or grandfathers, they would say, that is the thing: Believe in the lessons of your grandmothers and grandfathers. Today that has sort of changed. It has changed due to the lessons and the skills being taught to our children. Do not sit silently. You can reply according to your own thoughts. Don't leave it to your friend or someone else to dictate what you should do. But be strong and follow your own thoughts based on what is right, not based on being harassed but on what is right.
Rangatiratanga in the classroom: When we have our kaiako and you've met your students for the first time, or you've finished a unit and the next question is 'kei te aha tātou ināianei?' What are we up to now? And so rangatiratanga can now be talked about in the sense of power-sharing. And so if we look at the current model of education in Aotearoa, you know, what is that balance of power-sharing?
What’s important for me and hearing you talk too, Tihirangi, is that, you know, rangatiratanga doesn't live as an isolated island. When you've got multiple rangatira all in front of you, that’s a negotiated space. And so we now have seen the negotiation of learning most in schools. As you were saying, you know, in the PLD space, I either see people negotiate rangatira ki te rangatira to the focus of learning. So people look at passion projects, for example, right? I see them negotiate or co-construct the evidence by which they might provide their learning. Evidence of their learning, right? So here's the learning intention or here is the standard. How might you provide evidence of understanding that standard? Right? Some people might want to hui. Other people might want to actually do, I don't know, PowerPoint, TikTok, you know, but that’s negotiated. And then the third way I see the negotiation in a learning context too is the negotiation of what good looks like. So what's the success criteria? How will I know that I have achieved, you know? And that’s related to the standard or to the learning intention that was there together.
Te Reo Māori
He kaupapa nui rawa tēnei te rangatiratanga. I te wā e whakaaro ana au ki tēnei kupu tēnei kaupapa ka puta e toru ngā kupu. Te kupu tuatahi, ōrite ki a whaea Hine nei, ko te self-determination, tērā te kupu tuatahi. He kupu tuarua, autonomy, me... he maha ngā kupu engari, he kupu, he kupu tuatoru ko ngā pūkenga o te rangatira, ngā skills ngā pūkenga, ngā āheitanga o tēnei kaupapa te rangatiratanga.
Ki ōku whakaaro, me kī, mōku ake, ko te āhei kia whai whakaaro ki te rangatiratanga, kia whiwhi āheinga kia mārama ake ki te tikanga o te noho hei mema o te hapori, me te āheinga ki te whakatau take.
Te rangatiratanga, te rangatira o tō whānau, o tō hapū, o tō iwi ka ahu mai ngā akoranga mai, ngā pūkenga i ako koe mai i ngā... ō kuia, ō koroua ka heke mai ki a koe. I tēra wā, kāore e taea e a koe te pātai, kāore e taea e a koe te taupatupatu i te taha o ō mātua, ō kuia, ō koroua. Tō rātou kōrero, ā, koirā te, te – me pono koe ki ngā akoranga ō kuia me ō koroua. I tēnei wā kua āhua tīni ēra āhuatanga. Ka tīni i runga i ngā akoranga, ngā pūkenga kei te akohia ki wā tātou tamariki. Ā, kaua e noho puku noa iho. Māhau tonu e whakahoki e ai ki wō whakaaro, kaua e noho mā tō hoa, mā tēnei mā tērā e kī mai ki a koe me pēnei koe, me pērā koe. Engari, kia kaha rātou ki te whai haere wā rātou ake whakaaro i runga i te tika, kāore i runga i te pōrearea, i runga i te tika.
Ko te rangatiratanga i roto i te akomanga i te wā ka tūtaki te kaiako ki āna ākonga i te wā tuatahi kua oti rānei he kaupapa ako, ā, ko te pātai ia, 'kei te aha tātou ināianei?' Kei te aha tātou ināianei? Nā, ka taea te kōrero mō te rangatiratanga ināianei e pā ana ki te toha i te mana. Ki te titiro tātou ki te tauira o nāianei o te mātauranga i Aotearoa, he aha te tauritetanga o te toha i te mana?
He aha te mea nui mōku, otirā te rongo i a koe e kōrero ana hoki, Tihirangi, me kī, e kore te rangatiratanga e noho motu. I te wā he tokomaha ngā rangatira i mua i a koe, he wāhi whiriwhiri whakaaro tērā. Kāti ko te wāhi nui e kite ana tātou i te whiriwhiri kōrero mō te mahi ako i roto i ngā kura, pērā i tāu kōrero, ko te wāhi ki te PLD, E kite nei au i te tangata e whiriwhiri ana, rangatira ki te rangatira, he aha te aronga o te mahi ako. Heoi me titiro tātou ki ngā kaupapa kaingākau, hei tauira, nē? E kite nei au i a rātou e whiriwhiri ana, e waihanga ngātahi ana rānei i te taunakitanga e whakarato ai pea rātou i ngā mahi ako. Taunakitanga o ā rātou mahi ako, nē? Nā reira anei te whāinga ako, anei rānei te paerewa. Me pēhea to whakaatu taunakitanga o tō mārama ki taua paerewa? Nē? Ka hiahia pea ētahi ki te whakarite hui, ka hiahia pea ētahi ki te mahi PanaHiko, TikTok, aha rānei, engari he mea whiriwhiri tērā. Ā, ko te huarahi tuatoru e kite nei au i roto i te whiriwhiri i te horopaki ako, ko te whiriwhiri he aha ia te āhua o te pai. Nā, he aha te paearu angitu? Me pēhea au mōhio ai i tutuki i ahau, otirā e whai pānga ana ki te paerewa, ki te whāinga ako rānei, otirā te whakatutuki ngātahi.
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.
The evidence submitted for this Achievement Standard may not also be submitted for AS 91953 (1.2) Communicate in Chinese (Mandarin) for a chosen purpose.
The evidence for this Achievement Standard will be collected over one or more interactions. The interactions must take place in real time and show that the student can use spoken Chinese (Mandarin) to respond to information, ideas, and opinions.
Students may work in pairs or a group. If students are working in a group, it is essential that each student contributes enough appropriate language to meet the requirements of this Standard. Assessors may assist students in selecting a suitable partner or partners.
Each interaction submitted as evidence must:
- be a single video recording without any edits
- be clearly audible and allow for each student to be identified clearly.
Assessors may:
- provide images or objects which can be used to prompt conversation, as long as they don’t include Chinese text
- if multiple interactions are submitted, provide general feedback to students after their first interaction, but must not scaffold students’ preparation for further interaction opportunities.
Students may:
- refer to prompts given by the assessor.
Students may not:
- practise the exact task with their partner(s) prior to the assessment
- rote-learn or script role plays
- be provided with any scaffolding, instruction, teaching, or other forms of guidance during the assessment
- use Chinese notes, language learning resources, or dictionaries during the assessment.
The evidence submitted for this Standard may not also be assessed for AS 91952 (1.1) Interact in spoken Chinese (Mandarin) to share and respond to information, ideas, and opinions.
Submissions should consist of one piece of work. The submission may be in written, spoken, or a combination of spoken Chinese (Mandarin) and written Chinese. If a combination of both is chosen, the spoken and written language content must be complementary to each other, and students should not only be reading out what has been written.
The submission may consist of evidence involving one or more people, but students will be assessed individually. Where a collaborative approach to collecting evidence is used, assessors must ensure that each student has met the requirements of the Standard individually.
Assessor involvement during the assessment event is limited to providing students with feedback on the technical aspects of their work only, for example, formatting, design, or audio, visual, and image quality. Assessors must not provide feedback on student language be it written or spoken.
Assessors must ensure that students are only assessed based on the quality of language.
Students may not:
- copy whole sentences or passages from any source without significant modification
- use any digital language tools (for example, translators) other than dictionaries
- have anyone else point out errors, edit, or correct their work before handing it in for assessment.