What is Music about?
[ Video Resource ]
- Title: Music
- Description: Music Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571921115
- Transcript: In conversation with Jeni LittleLee HarfordLiam BoyleTranscript below:I think ultimately these new Standards are going to allow for more inclusivity. The things that we know already happening in schools to be able to be assessed more authentically
In conversation with
Jeni Little
Lee Harford
Liam Boyle
Transcript below:
I think ultimately these new Standards are going to allow for more inclusivity. The things that we know already happening in schools to be able to be assessed more authentically, or in a better way. I think it’s not going to be big changes necessarily. But it’ll allow for more students to be recognised for the things that they’re doing. We’ve gone from the teacher-centred to the student-centred approach.
The inclusivity is just across the board. There’s the rural, the urban, the neurodiverse and neurotypical kids. There’s your kids, there’s my kids. We’re looking after all of them. The number of assessments is not the big driver anymore. It’s the learning. It’s the deep knowledge that we’re after now. It’s great for the kids that they’re not going to be worried about assessments, over every subject now. That’s wonderful, that part.
I think the mātauranga Māori. It’s wonderful that we’re intrinsically putting in the values and beliefs of our indigenous people through all of our learning, across the Curriculum. Music is a great way to incorporate the values and beliefs. It’s fabulous that we’re acknowledging those kids in all of our areas. We cater to one, we cater to all, by taking those values and beliefs. It’s fabulous. It’s about the realness of music. We’re not stuck in that knowledge space.
Yeah. Stuck around one knowledge is valued more than all the other knowledges. What I’m most happy about is that we are reflecting the kids in our class. Where we are, the fact that we’re in the heart of Polynesia. Honouring all the rich and diverse knowledge bases that we haven’t really done before.
The Learning Matrix. Because it’s intrinsic throughout all of our areas, you can’t get away from it. It’s a wonderful thing to be doing, a wonderful thing to include. Finally.
Despite the fact that we’re designing assessment, having to really think about, okay, what are the things that we really value in music education? But we obviously don’t want to, or can’t assess every part of that. Where do we need to place these to get a good overview of what’s happening in our classrooms? What do students deserve to know?
Nicely put, yeah.
Exactly, what do our kids deserve?
Yeah, that’s it.
It’s been hard work, but it’s rewarding work. Because of the changes we’re wanting to make we are having to come to agreement. There’s such a range of people in the room. I’m really pleased with our SEG. I’ve stated again and again that we’re a really good mix of people. But it is hard work, because we have to challenge each other. We’re also aware that we’re just this little microcosm of the sector.
Ultimately that’s where the feedback to us, or to the things that then go out to the sector is really important. We can start to work with that as well.
Yeah, I’m finding it’s an honour that we’re in this position. An honour to make changes in students’ lives. It’s a humongous deal. It’s moving what we do. Because what we’re doing in our little space is making change in every single classroom in New Zealand.
I feel I’ve picked up some new tricks that I’m going to take into my school. New ways of doing things, in some of the task designs. Some considerations I hadn’t thought of before. I’m going to apply them tomorrow when I’m back in the classrooms. I think the thing is to not freak out about it. Not to go, everything’s got to change and I’ve got to re-learn to teach. We know that we know how to teach. We know what to teach. We need to remember to keep placing our students at the centre of that. These assessments are just that. They’re a mode to take that snapshot of what they’re doing. It doesn’t need to drive total change to your everyday practice.
We’d want to reassure everyone that we all know how to teach music. We all know how to teach kids. It’s not going to be as scary as some people are anticipating.
That’s it.
The panel has teachers. We’re speaking on your behalf. We’ve asked for the resources. We’ve said, staff are going to be concerned about this and that. We’ve covered those bases.
Exactly what Liam said. Don’t be scared. These changes are awesomely awesome. Embrace it, take it, roll with it. It’s going to be fantastic.
Subject-specific terms can be found in the glossary.
Music is a rich part of the diverse cultures of Aotearoa New Zealand. It is a vital part of life for many communities and is an art form that can be used to express histories, knowledge bases, local contexts, language, and aspirations.
Through music, ākonga can develop a deeper understanding of themselves, and explore different contexts and kaupapa. Music can be a waka for ākonga to connect with their whakapapa and engage with contexts, spirituality, emotions, and the ideas of others. They can build confidence as artists by bringing their own experiences and cultures to their music making.
In Music, teaching, learning, and assessment can be designed to harness the interests and aspirations of ākonga and their ways of being in the world. The experiences, knowledges, values, and worldviews of ākonga within te ao Māori and the Pacific region are integral to musical understanding and engagement in this subject. This means that a wide and inclusive range of musical concepts will be visible and drawn upon within teaching and learning programmes.
Ākonga can learn about music as a language, with its own structures, elements, and symbols. They will build an understanding of how music forms and musical engagement within te ao Māori are guided by tikanga. Similarly, music forms and musical engagement by Pacific peoples are informed by Pacific worldviews and values. They will also learn to express and interpret ideas within diverse creative, technological, and cultural frameworks. This can include exploring music concepts related to various music contexts.
In this subject, ākonga can develop confidence in their ability to express themselves creatively and emotionally through making original music and performing to an audience. Ākonga may work both independently and collaboratively as they continually develop their craft through feedback, reflection, and dedication.
Participating in music enhances personal and collective wellbeing. An aspiration for music educators is to encourage ākonga to be active participants in music, rather than passive consumers of it. Ākonga can start to understand how learning music can contribute to future study and work pathways across a wide range of areas, including the arts and media, business, community services, education, social sciences, and technology.
Subject-specific terms can be found in the glossary.
Music is a rich part of the diverse cultures of Aotearoa New Zealand. It is a vital part of life for many communities and is an art form that can be used to express histories, knowledge bases, local contexts, language, and aspirations.
Through music, ākonga can develop a deeper understanding of themselves, and explore different contexts and kaupapa. Music can be a waka for ākonga to connect with their whakapapa and engage with contexts, spirituality, emotions, and the ideas of others. They can build confidence as artists by bringing their own experiences and cultures to their music making.
In Music, teaching, learning, and assessment can be designed to harness the interests and aspirations of ākonga and their ways of being in the world. The experiences, knowledges, values, and worldviews of ākonga within te ao Māori and the Pacific region are integral to musical understanding and engagement in this subject. This means that a wide and inclusive range of musical concepts will be visible and drawn upon within teaching and learning programmes.
Ākonga can learn about music as a language, with its own structures, elements, and symbols. They will build an understanding of how music forms and musical engagement within te ao Māori are guided by tikanga. Similarly, music forms and musical engagement by Pacific peoples are informed by Pacific worldviews and values. They will also learn to express and interpret ideas within diverse creative, technological, and cultural frameworks. This can include exploring music concepts related to various music contexts.
In this subject, ākonga can develop confidence in their ability to express themselves creatively and emotionally through making original music and performing to an audience. Ākonga may work both independently and collaboratively as they continually develop their craft through feedback, reflection, and dedication.
Participating in music enhances personal and collective wellbeing. An aspiration for music educators is to encourage ākonga to be active participants in music, rather than passive consumers of it. Ākonga can start to understand how learning music can contribute to future study and work pathways across a wide range of areas, including the arts and media, business, community services, education, social sciences, and 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 Music Big Idea.
The Arts Learning Area, including its whakataukī, informs this subject’s Significant Learning — learning that is critical for ākonga 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 ākonga should encounter in their Level 6 learning. The Learning Area’s whakataukī is:
Te toi whakairo, ka ihiihi, ka wehiwehi, ka aweawe te ao katoa.
Artistic excellence makes the world sit up in wonder.
Music provides the environment and opportunity for ākonga to experiment, develop, and express their own artistic identity so they can flourish into creators, performers, and audiences of music. The whakataukī speaks of how a creative outcome can evoke a powerful response. Through artistic experiences, musicians and audiences are inspired, challenged, and enriched.
Music can connect the past, present, and future, and can also span the physical and spiritual. Through musical exploration and experience, ākonga can develop understanding of mātauranga Māori and Pacific knowledges within the diverse world of music.
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. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that ākonga are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Music. 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 Music Big Idea.
The Arts Learning Area, including its whakataukī, informs this subject’s Significant Learning — learning that is critical for ākonga 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 ākonga should encounter in their Level 6 learning. The Learning Area’s whakataukī is:
Te toi whakairo, ka ihiihi, ka wehiwehi, ka aweawe te ao katoa.
Artistic excellence makes the world sit up in wonder.
Music provides the environment and opportunity for ākonga to experiment, develop, and express their own artistic identity so they can flourish into creators, performers, and audiences of music. The whakataukī speaks of how a creative outcome can evoke a powerful response. Through artistic experiences, musicians and audiences are inspired, challenged, and enriched.
Music can connect the past, present, and future, and can also span the physical and spiritual. Through musical exploration and experience, ākonga can develop understanding of mātauranga Māori and Pacific knowledges within the diverse world of music.
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. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that ākonga are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are five Big Ideas in Music. 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:
Music is created, experienced, and understood in relation to cultural, social, historical, and environmental contexts. Engaging in music from diverse contexts can deepen our understanding of people and cultures all over the world.
Through exploring a wide range of music more locally, we can appreciate and develop understanding of our diverse heritages in Aotearoa New Zealand. Engaging with customary and contemporary music from te ao Māori and the broader Pacific region is central to developing a musical identity that is special to our region of the world, and is uniquely ours.
This Big Idea also acknowledges the mauri of the learner. It encourages ākonga to seek out and embrace the rich music of their communities, homes, and heritages. Ākonga can learn to negotiate their space and place in educational, social, and cultural settings as they explore their identities and stories through music.
Music is an expression of, and a way of connecting with, culture, identity, place, and time
Music is created, experienced, and understood in relation to cultural, social, historical, and environmental contexts. Engaging in music from diverse contexts can deepen our understanding of people and cultures all over the world.
Through exploring a wide range of music more locally, we can appreciate and develop understanding of our diverse heritages in Aotearoa New Zealand. Engaging with customary and contemporary music from te ao Māori and the broader Pacific region is central to developing a musical identity that is special to our region of the world, and is uniquely ours.
This Big Idea also acknowledges the mauri of the learner. It encourages ākonga to seek out and embrace the rich music of their communities, homes, and heritages. Ākonga can learn to negotiate their space and place in educational, social, and cultural settings as they explore their identities and stories through music.
Big Idea Body:
As a sound art, music is a form of communication that has its own concepts and whakapapa. In music, meaning is conveyed through organising and making sense of a variety of sounds and vibrations, such as those generated by musical instruments, voices, and electronic technologies, as well as through natural and found sounds. In te ao Māori, the voice, body, and taonga puoro enable the generation of vibrations and sounds to communicate meaning and intent, both in the physical and the spiritual.
Many cultures have well established aural systems for retaining, transmitting, and passing music on. There are also systems for visually representing music through the use of a vast range of signs, symbols, and formats. As ākonga develop their music making capabilities, they can also expand their ability to understand and use systems of visual representation.
Music is a sensory language that organises sound and can be visually represented with signs and symbols
As a sound art, music is a form of communication that has its own concepts and whakapapa. In music, meaning is conveyed through organising and making sense of a variety of sounds and vibrations, such as those generated by musical instruments, voices, and electronic technologies, as well as through natural and found sounds. In te ao Māori, the voice, body, and taonga puoro enable the generation of vibrations and sounds to communicate meaning and intent, both in the physical and the spiritual.
Many cultures have well established aural systems for retaining, transmitting, and passing music on. There are also systems for visually representing music through the use of a vast range of signs, symbols, and formats. As ākonga develop their music making capabilities, they can also expand their ability to understand and use systems of visual representation.
Big Idea Body:
Music is a creative artform that is expressed through the application of music literacies. These literacies can be expanded and strengthened through processes of participation, reflection, evaluation, and iteration. The nature of music literacies varies because they whakapapa back to different settings and contexts. Music literacies include listening and aural capabilities, playing and performance, music creation, technical and theoretical skills, and wider musical and cultural knowledges and functions.
Through continual development and refinement of their musical craft, ākonga can expand their capacity to communicate ideas, intent, and emotion through music, and interpret and construct meaning as engaged listeners. They can also look to the music of those who have gone before them to help inform how they will engage as musicians today and into the future.
Music is a craft that can be continually developed and refined
Music is a creative artform that is expressed through the application of music literacies. These literacies can be expanded and strengthened through processes of participation, reflection, evaluation, and iteration. The nature of music literacies varies because they whakapapa back to different settings and contexts. Music literacies include listening and aural capabilities, playing and performance, music creation, technical and theoretical skills, and wider musical and cultural knowledges and functions.
Through continual development and refinement of their musical craft, ākonga can expand their capacity to communicate ideas, intent, and emotion through music, and interpret and construct meaning as engaged listeners. They can also look to the music of those who have gone before them to help inform how they will engage as musicians today and into the future.
Big Idea Body:
Music is a waka for musicians to express and communicate feelings, ideas, stories, and knowledges. Composers and performers may develop their own creative voice as they draw on experiences and perspectives in relation to their special place in the world.
Ākonga make deliberate decisions about how to communicate their intent through the imaginative use of music concepts during the creation or sharing of music. These decisions are based on a growing understanding of how music concepts can be combined and manipulated, to produce intended effects that resonate with the audience.
Expressing and sharing emotions and intent through music can involve an exchange of the intangible, such as the ihi, wehi, and wana within te ao Māori. This involves the energy and personal magnetism of the performer, which heightens the emotional experience for all involved.
Music expresses emotions and communicates ideas and intent
Music is a waka for musicians to express and communicate feelings, ideas, stories, and knowledges. Composers and performers may develop their own creative voice as they draw on experiences and perspectives in relation to their special place in the world.
Ākonga make deliberate decisions about how to communicate their intent through the imaginative use of music concepts during the creation or sharing of music. These decisions are based on a growing understanding of how music concepts can be combined and manipulated, to produce intended effects that resonate with the audience.
Expressing and sharing emotions and intent through music can involve an exchange of the intangible, such as the ihi, wehi, and wana within te ao Māori. This involves the energy and personal magnetism of the performer, which heightens the emotional experience for all involved.
Big Idea Body:
This Big Idea recognises the sensory nature of music. Although music is a sound art, it can also be experienced through multiple senses. Vibrations can be felt, the intent or drama of the music can be visibly expressed, and pieces of music can be visually represented in many different forms. Ideas, feelings, and perspectives can be evoked through the sharing of music. The Arts whakataukī acknowledges te ao Māori concepts such as ihi, wehi, and wana, which speak directly to the intangible qualities of music. At its peak, music can inspire a sense of awe and wonder, or wehi, which can deeply affect the audience, performer, and composer.
A musician recognises that their music can resonate with audiences differently, depending on personal perspectives and life experiences. Meaning can be constructed by the person experiencing the music. Emotions and memories can be stimulated, and the audience can be moved to respond in unique ways.
Music evokes emotions and responses
This Big Idea recognises the sensory nature of music. Although music is a sound art, it can also be experienced through multiple senses. Vibrations can be felt, the intent or drama of the music can be visibly expressed, and pieces of music can be visually represented in many different forms. Ideas, feelings, and perspectives can be evoked through the sharing of music. The Arts whakataukī acknowledges te ao Māori concepts such as ihi, wehi, and wana, which speak directly to the intangible qualities of music. At its peak, music can inspire a sense of awe and wonder, or wehi, which can deeply affect the audience, performer, and composer.
A musician recognises that their music can resonate with audiences differently, depending on personal perspectives and life experiences. Meaning can be constructed by the person experiencing the music. Emotions and memories can be stimulated, and the audience can be moved to respond in unique ways.
Key Competencies in Music
Music provides learners with opportunities to develop the curriculum Key Competencies in practical and engaging contexts.
Thinking
Students of Music will:
- reflect on the impact of decisions they make during the creative process and use this knowledge to inform their future decision-making in music contexts
- think about how people’s diverse experiences and ideas enable the ongoing creation of rich and varied musical outputs across cultures.
Using language, symbols, and texts
Students of Music will:
- start to understand the symbols and signs within the language of music
- develop understanding of how music makers convey intent and meaning through the organisation and use of music symbols and language.
Relating to others
Students of Music will:
- reflect on how music can elicit different feelings and sensations from the people who make it and those who listen to it
- understand how other people create and experience music
- gain insight into how audiences engage with music, and develop understanding of how listeners are a valuable part of musical experience
- develop and enhance interpersonal relationships necessary when collaborating, to create, rehearse, present, or share music.
Managing self
Students of Music will:
- develop understanding of the impact music can have on their own feelings and wellbeing
- develop the ability to complete successful music projects
- build confidence in upholding the integrity of their musical output
- think about how they can engage with music-making in a way that enhances their own personal wellbeing
- learn to self-manage as they commit to regular instrumental practice, rehearsal and performance schedules, and to complete creative projects.
Participating and contributing
Students of Music will:
- experience the creative process of music as an individual and in collaboration with others
- develop skills of the craft independently and in collaboration with others
- reflect on how music projects contribute to communities, depending on whether they are developed independently or in collaboration with others
- think about how they are engaging with the wider music community and cultivating shared music experiences.
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.
Music provides learners with opportunities to develop the curriculum Key Competencies in practical and engaging contexts.
Thinking
Students of Music will:
- reflect on the impact of decisions they make during the creative process and use this knowledge to inform their future decision-making in music contexts
- think about how people’s diverse experiences and ideas enable the ongoing creation of rich and varied musical outputs across cultures.
Using language, symbols, and texts
Students of Music will:
- start to understand the symbols and signs within the language of music
- develop understanding of how music makers convey intent and meaning through the organisation and use of music symbols and language.
Relating to others
Students of Music will:
- reflect on how music can elicit different feelings and sensations from the people who make it and those who listen to it
- understand how other people create and experience music
- gain insight into how audiences engage with music, and develop understanding of how listeners are a valuable part of musical experience
- develop and enhance interpersonal relationships necessary when collaborating, to create, rehearse, present, or share music.
Managing self
Students of Music will:
- develop understanding of the impact music can have on their own feelings and wellbeing
- develop the ability to complete successful music projects
- build confidence in upholding the integrity of their musical output
- think about how they can engage with music-making in a way that enhances their own personal wellbeing
- learn to self-manage as they commit to regular instrumental practice, rehearsal and performance schedules, and to complete creative projects.
Participating and contributing
Students of Music will:
- experience the creative process of music as an individual and in collaboration with others
- develop skills of the craft independently and in collaboration with others
- reflect on how music projects contribute to communities, depending on whether they are developed independently or in collaboration with others
- think about how they are engaging with the wider music community and cultivating shared music experiences.
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
Music provides an environment where ākonga can experience the creative process and learn how ideas and emotions can be expressed in a variety of modes and in many different social and cultural contexts. This is true of all subjects in The Arts Learning Area, and also connects to a range of subjects within other learning areas.
Linking to Learning Languages and Te Reo Māori learning areas, studying Music may enhance language acquisition, as well as understanding and appreciation of other cultures. This can be reciprocal as the study of languages can in turn benefit understanding of music, including vocal works.
In Technology, as in Music, ākonga develop their understanding of the creative process, including overall artistic concept and design, as they engage in cycles of reflection, iteration, and problem-solving. Skills and knowledges developed in Technology may also enhance understanding of technological aspects of instruments and other music technologies.
Links between learning within the Sciences Learning Area and Music include the physics of sound, and anatomy as it relates to breathing and vocal production.
Connections between Music and Mathematics have long been acknowledged. Music is highly numerical because it involves divisions of time, rhythm, and tempo, all of which are inextricably linked with Mathematics.
Word-painting is central to song writing where the essence and natural flow of the lyrics are embodied in the music. Working with lyrics when song writing may connect to important learning in English, including the development of literacy skills.
As in Music, performance is an important aspect of Physical Education, where ākonga are encouraged to reflect on their performance and apply strategies to improve or enhance their skills.
Music provides an environment where ākonga can experience the creative process and learn how ideas and emotions can be expressed in a variety of modes and in many different social and cultural contexts. This is true of all subjects in The Arts Learning Area, and also connects to a range of subjects within other learning areas.
Linking to Learning Languages and Te Reo Māori learning areas, studying Music may enhance language acquisition, as well as understanding and appreciation of other cultures. This can be reciprocal as the study of languages can in turn benefit understanding of music, including vocal works.
In Technology, as in Music, ākonga develop their understanding of the creative process, including overall artistic concept and design, as they engage in cycles of reflection, iteration, and problem-solving. Skills and knowledges developed in Technology may also enhance understanding of technological aspects of instruments and other music technologies.
Links between learning within the Sciences Learning Area and Music include the physics of sound, and anatomy as it relates to breathing and vocal production.
Connections between Music and Mathematics have long been acknowledged. Music is highly numerical because it involves divisions of time, rhythm, and tempo, all of which are inextricably linked with Mathematics.
Word-painting is central to song writing where the essence and natural flow of the lyrics are embodied in the music. Working with lyrics when song writing may connect to important learning in English, including the development of literacy skills.
As in Music, performance is an important aspect of Physical Education, where ākonga are encouraged to reflect on their performance and apply strategies to improve or enhance their skills.
Pathways
At school
Music learning is relevant for ākonga who are studying a wide range of other subjects where skills relating to creative processes, language, technology, performance, self-management, and building relationships are all important.
Studying Music at secondary level provides ākonga with a broad range of widely transferable skills, capabilities, and knowledges, as well as offering progression for specialisation. Ākonga may wish to continue their music learning because they have become intrigued by original composition and performance due to favourite musicians, orchestras or bands, film scores, video game soundtracks, cultural performance groups, and public performances. Some ākonga may want to engage in music research around kaupapa such as understanding how music is connected to emotional expression and response, or how it is embedded in social and cultural contexts like ceremonial practices or social gatherings.
At Tertiary level
Progression in music may lead ākonga towards areas of interest within music creation, performance, production, music technology, analysis, instrument making, or other areas of specialisation, and across a range of social and cultural contexts. Ākonga may choose to undertake formal music studies in tertiary institutions, or continue their musical development within contexts such as bands, cultural performance groups, choirs, or orchestras. They may seek to engage in supplementary instrumental and vocal studies, or to work towards instrumental, vocal, or performing arts diplomas.
Within te ao Māori there are opportunities to progress learning in Ngā Toi (Māori performing arts) to develop technical, creative, performance, and leadership skills and knowledges. This may encompass research, contributing to the body of Māori performance art, growing as kaitiaki, and supporting whānau, hapū, and iwi with performing arts projects.
The broad foundation of music and sound theory allows ākonga to engage with Music in conjunction with many other spheres of knowledge, which may present unique opportunities for ingenuity in cross-disciplinary industries. This could include investigating the overlap of sound design and modern technology, for example connecting musical and technological knowledges to lighting, sound, and stage design. It could also include exploring how music and sounds have therapeutic applications, or even extend to investigating scientific contexts (such as echolocation, sonar techniques, or ultrasound).
Learning for life and the world of work
Engaging in music-related activities may allow ākonga to build a sense of connection with a community. Individual or group composition or performance allows ākonga to gain confidence, cultivate ways of expressing ideas, collaborate, and problem-solve. There are many enduring competencies gained through active engagement in Music that naturally transfer to a variety of life and work contexts.
Further occupations and pathways for Music learners include:
- musical performer such as:
- soloist
- group performer such as in orchestra / jazz ensemble / cultural groups
- band member / solo artist
- musical theatre.
- composer / song writer
- Ngā Toi practitioner
- kapa haka performer
- musicologist
- conductor or music director
- sound designer
- taonga puoro maker and/or practitioner
- music producer
- therapist (music or sound therapy)
- music teacher, lecturer, technician, or tutor
- film score composer
- video game music composer
- studio or session musician
- music technology developer (hardware and software)
- arts journalist or reviewer
- music critic
- music publisher
- music copyrighter
- music researcher.
At school
Music learning is relevant for ākonga who are studying a wide range of other subjects where skills relating to creative processes, language, technology, performance, self-management, and building relationships are all important.
Studying Music at secondary level provides ākonga with a broad range of widely transferable skills, capabilities, and knowledges, as well as offering progression for specialisation. Ākonga may wish to continue their music learning because they have become intrigued by original composition and performance due to favourite musicians, orchestras or bands, film scores, video game soundtracks, cultural performance groups, and public performances. Some ākonga may want to engage in music research around kaupapa such as understanding how music is connected to emotional expression and response, or how it is embedded in social and cultural contexts like ceremonial practices or social gatherings.
At Tertiary level
Progression in music may lead ākonga towards areas of interest within music creation, performance, production, music technology, analysis, instrument making, or other areas of specialisation, and across a range of social and cultural contexts. Ākonga may choose to undertake formal music studies in tertiary institutions, or continue their musical development within contexts such as bands, cultural performance groups, choirs, or orchestras. They may seek to engage in supplementary instrumental and vocal studies, or to work towards instrumental, vocal, or performing arts diplomas.
Within te ao Māori there are opportunities to progress learning in Ngā Toi (Māori performing arts) to develop technical, creative, performance, and leadership skills and knowledges. This may encompass research, contributing to the body of Māori performance art, growing as kaitiaki, and supporting whānau, hapū, and iwi with performing arts projects.
The broad foundation of music and sound theory allows ākonga to engage with Music in conjunction with many other spheres of knowledge, which may present unique opportunities for ingenuity in cross-disciplinary industries. This could include investigating the overlap of sound design and modern technology, for example connecting musical and technological knowledges to lighting, sound, and stage design. It could also include exploring how music and sounds have therapeutic applications, or even extend to investigating scientific contexts (such as echolocation, sonar techniques, or ultrasound).
Learning for life and the world of work
Engaging in music-related activities may allow ākonga to build a sense of connection with a community. Individual or group composition or performance allows ākonga to gain confidence, cultivate ways of expressing ideas, collaborate, and problem-solve. There are many enduring competencies gained through active engagement in Music that naturally transfer to a variety of life and work contexts.
Further occupations and pathways for Music learners include:
- musical performer such as:
- soloist
- group performer such as in orchestra / jazz ensemble / cultural groups
- band member / solo artist
- musical theatre.
- composer / song writer
- Ngā Toi practitioner
- kapa haka performer
- musicologist
- conductor or music director
- sound designer
- taonga puoro maker and/or practitioner
- music producer
- therapist (music or sound therapy)
- music teacher, lecturer, technician, or tutor
- film score composer
- video game music composer
- studio or session musician
- music technology developer (hardware and software)
- arts journalist or reviewer
- music critic
- music publisher
- music copyrighter
- music researcher.
Introduction to Sample Course Outlines
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning Matrix and Achievement Standards. Examples of how a year-long Music course could be constructed using the new Learning Matrix and Achievement Standards 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 Matrix and Achievement Standards. Examples of how a year-long Music course could be constructed using the new Learning Matrix and Achievement Standards are provided here. They are indicative only and do not mandate any particular context or approach.
More Support
[ Video Resource ]
- Title: Setting the scene: Insights into kaupapa Māori
- Description: In this video, we introduce our Kaikōrero who will explore mātauranga Māori concepts in a series of videos; Tuihana Pook, Hine Waitere, Tihirangi Brightwell.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772238305?h=0c3a2a8af7
- Transcript: EnglishGreetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia
English
Greetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia, from Te Whānau-a-Apanui. My tribal motto is Tihirau is the mountain, Whangaparāoa is the river, Whangaparāoa is the school, the marae is Kauaetangohia, the ancestral house is Kauaetangohia, his wife was Te Whatianga, that is our dining hall. The school is Te Kura Mana Māori o Whangaparāoa. I stand here in front of the leader Hoani Retimana Waititi. Greetings to you all.
I stand here as a descendant of Ngāti Tūwharetoa and Ngāti Kahungunu the tribes on my mother's side. I acknowledge the tribe of Ngāti Tūwharetoa and sub-tribe Tutemohuta. I climb the sacred mountain Tauhara. Below are the swirling waters of Taupō-nui-a-Tia. That is my connection to Te Arawa. On my adoptive father's side, I affiliate to Ngāti Hau, and Ngāti Rangi, the Whanganui tribe and the tribe of Taranaki Whānui. Greetings, I am Hine Waitere. I acknowledge you all from Te Whare Wānanga o Awanuiārangi, greetings.
Greetings to all. I acknowledge you all. Who am I on my mother's side? Taranaki is my mountain. Waiaua is my river. Kurahaupō is my canoe. Taranaki, Ngāti Kahungunu and Muaūpoko are my tribes. My sub-tribe is Ngāti Tamarongo, Orimupiko and Parihaka are my marae. Ōpunake is my standing place. Moving across to my father's side, Hikurangi is my mountain. Waiapu is my river. Horouta is my canoe. Ngāti Porou is my tribe. However, Rolleston, Canterbury is my home now. My name is Matua Tihirangi Brightwell. I am a Māori language teacher, haka troupe and kī-o-rahi teacher at Lincoln High School. Greetings to you all.
Hello everyone! As we start to engage in this work with lots of significant concepts, we just want to make our audience aware that this is directed toward people who are beginning a conversation about significant Māori concepts. And it's a conversation begun, not one that's ended. And many of the entry points have come from a personalised space.
From all the matters that descend from a genealogy the genealogies are linked to all such words as standing place, rangatiratanga, kaitiakitanga, taonga, and tikanga. These things are all linked to the programmes that we are running. There is nothing better. It is the purpose that matters.
All of the kaupapa that are discussed are enormous kaupapa to discuss, and they are massive pukapuka in their own right. And we are able to talk about them in a way that is speaking to our kaiako and those in the education system. And we can do that because we have got the knowledge from those who have gone before us, who have handed on this knowledge to us. So there's a massive amount of kōrero to be had, and for whānau out there this is just the beginning.
Te Reo Māori
Kia ora. Ko Tuihana Pook tōku ingoa. Nō te whānau ā Kauaetangohia nō Te Whānau-ā-Apanui. Ko taku pepeha ko Tihirau te maunga, ko Whangaparāoa te awa, ko Whangaparāoa te kura, ko te marae ko Kauaetangohia, ko te tipuna whare ko Kauaetangohia, ko tana wahine ko Te Whatianga, koinā tō mātou whare kai. Ko te kura, ko Te Kura Mana Māori o Whangaparāoa. Ānei i tū nei au i mua i te rangatira nei a Hoani Retimana Waititi. Kia ora koutou.
E tū ake nei te uri o Ngāti Tūwharetoa me Ngāti Kahungunu hoki ko aku iwi i te taha o tōku māmā. Rere ana te mihi ki te iwi o Ngāti Tūwharetoa me te hapū o Tutemohuta. Ka piki ake au ki runga i te maunga tapu ko Tauhara kei raro rā e reporepo ana te moana ko Taupō-nui-a-Tia. Koinā te hononga o te waka Te Arawa. Ki te taha o tōku pāpā whāngai Ngāti Hau, Ngāti Rangi hoki i a ia anō hoki hononga ki te iwi o Whanganui ā, ki te iwi o Taranaki Whānui. Tēnei te mihi, ko Hine Waitere tēnei. Tēnei te mihi ki a koutou katoa mai i te Whare Wananga o Awanuiārangi, tēnā tātou.
Kia ora tātou. Ngā mihi nui ki a tātou katoa. Ko wai tēnei ki te taha o tōku māmā? Ko Taranaki te maunga, ko Waiaua te awa, ko Kurahaupō te waka, ko Taranaki, ko Ngāti Kahungunu ko Muaūpoko ngā iwi. Ko Ngāti Tamarongo te hapū, ko Orimupiko ko Parihaka ngā marae, ko Ōpunake tōku tūrangawaewae. Whakawhiti atu ki te taha o tōku pāpā, ko Hikurangi te maunga, ko Waiapu te awa, ko Horouta te waka, ko Ngāti Porou te iwi. Ahakoa ērā ko Waitaha, ko Rolleston tōku kāinga ināianei. Ko Matua Tihirangi Brightwell tōku ingoa. He kaiako reo māori kapa haka me te kī-o-rahi ahau ki te Kura Tuaroa o Waihora. Nō reira tēnā tātou katoa.
Kia ora tātou. I a mātou e tīmata ana ki te uru ki ēnei mahi me te maha o ngā ariā matua, e hiahia ana mātou kia mōhio te hunga whakarongo e hāngai ana tēnei ki ngā tāngata e tīmata ana ki te whakawhitiwhiti kōrero mō ngā ariā Māori matua. Ā, ko te tīmatanga o ngā kōrerorero tēnei, ehara i te mutunga. Ko te maha o ngā wāhi uru i hua ake i tētahi wāhi matawhaiaro.
Mai i ngā kaupapa katoa ka heke mai i tētahi whakapapa ko ngā whakapapa ka hono atu ki ngā kupu katoa pēnei i te tūrangawaewae, rangatiratanga, kaitiakitanga, ngā taonga, ā tātou tikanga hoki. Ko ēnei katoa ka hono ki ngā kaupapa katoa kei te whakahaeretia. Nō reira, kāore i kō atu, kāore i kō mai. Ko te kaupapa te mea nui.
Ko ngā kaupapa katoa e kōrerohia ana he kaupapa nui, ā, he pukapuka nunui tonu. Ā, ka taea e mātou te kōrero i ērā mā tētahi ara e mārama ai ā mātou kaiako me ngā tāngata i roto i te punaha mātauranga. Ka taea te pērā i te mea kei a mātou ngā mātauranga o rātou mā, nā rātou ngā kōrero i tuku iho ki a mātou. Nō reira he nui ngā kōrero, he nui ngā kōrero mā ngā whanau he tīmatanga noa iho tēnei.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tikanga
- Description: This video explores Tikanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772241190?h=c616f6b5f0
- Transcript: EnglishTikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes
English
Tikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes, and tikanga that pertain to our families our sub-tribes and our tribes. There are many explanations of tikanga. There are many aspects.
It connects to all the things that we do, our language, and aspects of Māori knowledge, the aspects that pertain to our homes, our true homeland, our land. Indeed, all tikanga is there. Therefore, if we were to follow the themes that relate to us, the Māori people, we must follow. We must make connections to tikanga.
For lots of people, the very first point of contact is on the marae. So, the very first point of contact is on the marae. So, for a lot of our students and family and teachers, they will see tikanga in action for the first time on the marae. And so what is this thing of tikanga? And to me, it's a way to behave and interact with people and my surroundings. Te taha wairua, you know, the unseen world that keeps me safe. So I know in each circumstance, if I can follow tikanga in how I interact with people. How do I interact with my pakeke? How do I interact with my tamariki? How to interact if I'm going on to a marae? How do I behave if I'm hosting people onto my marae or onto my whare? How do I behave at tangihanga? How do I behave at hākari? And tikanga tells me how to do that. And what it does is it protects me, and my mana, and my wairua. And it protects the mana and the wairua of the people who I am interacting with as well.
It gives me the mechanism to judge what is pono, what is tika and perhaps what is given with aroha. But it does provide the blueprint for reading and being able to anticipate what might be about to unfold when I'm in a social context.
How to implement it in the classroom? If a subject or a learning area is ever entering in a te ao Māori space through their content or through their pedagogy, then that’s an opportunity to engage in tikanga. Isn't it? And so if we are in the Food and Nutrition Department, there's always opportunity to engage with tikanga in that space. One hundred percent. If we're in the Outdoor Education space, there’s always opportunity to engage with tikanga in that space. If I'm going to visit the domain of Tāne or Tangaroa, there's a multitude of tikanga that you can follow to keep you and your students safe. If you're in the technology space working with wood, you know, you're creating things in that space, a lot of tikanga there as well.
There are multiple resonances, isn't it, with the way in which tikanga plays out as we engage with people. And increasingly we're challenged to think about mātauranga, ownership of mātauranga, the whole ability to think about even data sovereignty in terms of evidence, how it's housed, who houses it? The whole idea of individualism and collectivism too. So as I collect evidence about one person, invariably, I'm collecting it about a whakapapa, about a group of people. So what does that mean too, in the ways in which we engage respectfully with communities? What are your thoughts?
You have a right. There are other tikanga we need to follow in relation to the collection of research data. There are also tikanga on how to use the data collected. The question is: Who does the information belong to? Where did the information come from? Who will care for it?
Te Reo Māori
Tikanga. He nui ngā whakamārama mō, mō tikanga. Ko ngā tikanga e pā ana ki ngā marae ko ngā tikanga e pā ana ki wā tātou kāinga, ngā tikanga e pā ana ki wā tātou whānau wā tātou hapū, wā tātou iwi. He nui ngā whakamārama he nui ngā āhuatanga. Ka hono atu tēnei ki wā tātou mahi katoa i roto o wā tātou, te reo, i roto o ngā āhuatanga mō mātauranga Māori, i roto o ngā āhuatanga e pā ana ki wā tātou kāinga haukāinga, wā tātou whenua, kei reira katoa ngā tikanga. Nō reira, mehemea kei te whai haere tātou i ngā kaupapa e pā ana ki tātou te iwi Māori me whai atu anō, me hono atu anō ki ngā tikanga.
Mō te nuinga o ngā tāngata ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, mō te nuinga o ā tātou ākonga, ngā whānau me ngā kaiako ko te marae te wāhi tuatahi e kite ai rātou i te whakatinanatanga o ngā tikanga, he aha hoki tēnei mea te tikanga? Ki ōku whakaaro he whanonga, he tauwhitiwhiti ki te tangata me taku taiao. Ko te taha wairua, te wāhi matahuna tērā, e tiaki ana i ahau. Nā, e mōhio ana ahau i ia āhuatanga, ki te ū ahau ki te tikanga o te āhua o taku tauwhitiwhiti me te tangata, ka pēhea taku tauwhitiwhiti ki ōku pākeke, ka pēhea taku tauwhitiwhiti ki aku tamariki? Ka pēhea taku tauwhitiwhiti ina haere au ki tētahi marae? Me pēhea te āhua o aku whanonga mēnā e manaaki ana au i tētahi iwi i taku marae ki taku whare rānei? Me pēhea aku whanonga i te tangihanga? Me pēhea aku whanonga i te hākari? Ko tā te tikanga, he tohutohu mai ki ahau me pēhea. Ko tāna, he tiaki i ahau, taku mana me taku wairua, ā, ka tiaki i te mana me te wairua o ngā tāngata e tauwhitiwhiti nei ahau hoki.
Ka tuku mai ki ahau tētahi tikanga whakawā he aha te pono, he aha te tika, ā, i ngā mea ka homai i runga i te aroha. Engari ka whakarato hoki i te mahere mō te mahi pānui me te āhei ki te matapae he aha ngā mahi kei tua i ahau e tū ana i te horopaki ā-pāpori.
He aha te whakatinana ki te akomanga? Mēnā e kuhu atu ana tētahi kaupapa, kaupapa ako rānei, ki tētahi mokowā ao Māori, arā, ngā kōrero, ngā tikanga ako rānei, koinā te āheinga ki te whakauru ki te tikanga. Nē rā? Nō reira mēnā tātou kei roto i te Tari Kai me te Taioranga, he āheinga anō tērā ki te whakauru ki te tikanga i taua mokowā. Āe mārika. Mēnā tātou kei te mokowā mātauranga taiao, he āheinga anō tērā ki te whakauru atu ki te tikanga i taua mokowā. Ki te haere au ki te ao o Tāne, o Tangaroa rānei, he nui ngā tikanga ka taea e koe te whai haere e noho haumaru ai koutou ko ō tauira. Mēnā kei roto koe i te mokowā hangarau e mahi ana me te rākau, kei te mōhio koe, kei te hanga mea koe i roto i taua mokowā, otirā he nui ngā tikanga kei taua mokowā.
He huhua ngā take paoro nē, arā, mō te āhuatanga o te tikanga i a tātou e tauwhitiwhiti ana ki te tangata otirā e nui haere ake ana ngā wero hei whai whakaarotanga te mātauranga, te rangatiratanga o te mātauranga, te āhei ki te whai whakaaro ki te tino rangatiratanga o ngā raraunga, otirā e pā ana ki ngā taunakitanga, te rokiroki, mā wai e tiaki? Te whakaaro nui o te takitahi me te tōpūtanga hoki. Nā, i ahau e kohi taunakitanga ana mō tētahi tangata, i te mutunga iho, e kohikohi ana ahau i te whakapapa, o tētahi rōpū tangata. Nā, he aha te tikanga o tērā, arā, ngā huarahi e whakaute ai te whakawhiti whakaaro ki ngā hapori? He aha ō whakaaro?
He tika tāhau. He tikanga anō me whai atu tātou e pā ana ki ngā āhuatanga o te kohikohi rangahau. He tikanga anō mō te whakamahi i ngā rangahau kua kohikohitia Ko te pātai, nā wai, nā wai ngā kōrero? I ahu mai ngā kōrero i hea? Mā wai e tiaki?
[ Video Resource ]
- Title: Insights into kaupapa Māori: 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: Mana
- Description: This video explores Mana.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772243090?h=b08d3f8354
- Transcript: EnglishThe main thrust of this topic
English
The main thrust of this topic, of this word mana, one word comes to mind. It is self-worth, it is self-esteem. And this comes forefront to me when I'm thinking about mana, of my own mana, or the mana of my children or my students or my partner or my friends and whānau is when I'm interacting with them. How am I impacting or affecting their mana, their self-worth and their self-esteem? It's really important to me that any engagements I have, any interactions I have, that they are mana-enhancing. At the very least, they’re mana-maintaining. But I really want to stay away from the mana, the takahi i te mana [diminish mana] So that's how I understand mana- as your self-worth, your self-esteem and your pride in yourself.
Ka pai. So I want to say too as a mother, you know, and as a grandmother looking at my tamariki, mokopuna, that mana is something that you're born with. We all come into this world with mana. And so it is about that dignity, authority, self-esteem. And so it's a precious taonga that then needs to be supported and nurtured as a child or as anyone continues to grow and track their pathway through life. So for me personally, it's about, as I look around to those that I love and that I spend time with and also those in my professional role too, how do I actually engage with people, as we were saying before, that is mana-enhancing, eh?
The role of the teacher in the classroom is to encourage and support so that the mana of each child comes to the fore. Do not belittle the child. We should uplift their spirit. It is possible if the child understands that the teacher has a good nature and then the mana of the child will, in turn, be the same.
I would want our kaiako and our senior leadership, you know, everyone who has influence and a position to play in our kura to be really cognisant and aware of the mana of the people that they are interacting with, whether you know, right in front or the decisions that they make that are impacting on. And so I can only tautoko the kōrero here which is, you know, each of my tamariki and my rangatahi in my classroom have mana and I'm very aware of that. So that means that does make me adapt and be conscious of the words I use and how we resolve conflicts and the decisions we make. I’m considering how this is going to impact on the mana of my students, of my sports team, of my kapa haka group, of my department. And when I talk and when I explain things, you know, making sure it's going like that, and not like that, and not talking down on anybody. So let’s just remain aware that what we say can either, you know, be quite impactful on people's mana for good.
Just basic things, like we talk about mana in a classroom situation, just giving little things to, for example, if a manuhiri comes in to your classroom asking one of your... It is up to you to allow a child to greet the visitor.
Te Reo Māori
Ko te mea nui o tēnei kaupapa tēnei kupu te mana ka puta tētahi kupu ki taku hinengaro ko te self-worth, self-esteem Ka noho tēnei i te hāputa mōku i a au e whakaaro ana ki te mana, taku mana ake, te mana o āku tamariki o āku ākonga, o tāku hoa, o āku hoa katoa, me tāku whānau hoki, i a au e tauwhitiwhiti ana me rātou, he pēhea taku pānga, te pānga rānei ki tō rātou mana, tō rātou mana āhua ake me te kiritau? He mea nui ki a au, kia noho hei take whakapiki mana ngā whakawhitinga me ngā tauwhitiwhiti āku me rātou. Otirā kia kaua au e whakaiti i tō rātou mana, me pupuri kē. Engari ko te mea e ngana ahau e pā ana ki te mana, kia kaua e takahi i te mana. Koirā taku mōhio ki te mana. ko tō mana ake, me tō kiritau, me tō whakapiki anō i a koe.
Ka pai. Ko taku hiahia, ko te whakaputa i tēnei kōrero hei whaea, me kī, hei kuia e titiro atu ana ki aku tamariki mokopuna, ka whānau mai koe me tō mana. Ka whānau katoa mai tātou ki tēnei ao me te mana. Nō reira ko tōna kaupapa ake ko te rangatiratanga, te mana, me te kiritau. Nā reira he taonga puipuiaki te tautoko i ngā hiahia te poipoi i te wā e tamariki ana, i te wā e tipu haere ana rānei, me te whai haere i tō rātou huarahi oranga. Nā, mōku ake, ka titiro haere au ki te hunga e arohatia nei e au, te hunga e noho tahi nei ahau, me te hunga e mahi tahi nei ahau hoki, ka pēhea ake taku whakawhitiwhiti me te tangata, pērā i ngā kōrero i mua, he whakapiki mana tērā, nē? I roto i te akomanga ko te āhuatanga o te kaiako ko te āki haere, awhi haere kia puta mai tēnā mana mai i ia tamaiti, ia tamaiti. Kaua e whakaiti i te tamaiti. Me hiki te wairua o te tamaiti ka taea mehemea kei te mōhio te tamaiti he wairua pai tā te kaiako ka pērā anō te mana o te tamaiti.
Ko taku wawata mō ō tātou kaiako me ngā kaiārahi matua, arā, te hunga katoa e whakaaweawe ana, he tūranga nui rānei i roto i ō tātou kura, kia tino aro, kia tino mārama hoki ki te mana o te tangata e tauwhitiwhiti atu nei rātou, ahakoa kei mua tonu i a koe, kei roto rānei i ō whakatau take e pā ana ki a rātou. Ko tāku noa he tautoko ake i ngā kōrero i konei arā, ko ia o aku tamariki me aku rangatahi i taku akomanga , he mana tōna, ā, e mārama au ki tērā. Nā reira ko te tikanga o tērā, me urutau ahau, me mataara hoki ki ngā kupu e whakamahia ana e au me pēhea hoki te whakatau i ngā tohenga me ngā whakataunga. E whai whakaaro ana ahau ki te pānga o tēnei ki te mana o aku ākonga, o taku rōpū hākinakina, o taku kapa haka hoki, o taku tari, ā, i ahau e whakamārama ana i ngā take, kia mōhio au ki te āhua o tērā, me pēnei kaua e pēnā, kaua e whakaiti i te tangata.Nā, me noho mataara ki tērā, ki te pānga o ā tātou kupu, kia pai ngā kupu, hei whakapiki i te mana o te tangata.
He mea taketake noa iho, I a tātou e kōrero ana mō te mana i roto i te akomanga, ko te tuku i ngā mea iti nei, hei tauira ake, ina tae ake he manuhiri ki tō akomanga, ko te tono i tētahi Māhau e hoatu te mana kia mihi tētahi o ō tamariki ki te manuhiri.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whakapapa
- Description: This video explores Whakapapa.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772266235?h=db0f2eafe8
- Transcript: EnglishWhakapapa is extremely important in the Māori world. From genealogy
English
Whakapapa is extremely important in the Māori world. From genealogy, you know who you are and where you are from, where you originated from. You know your land you know your territory, your hapū. It begins with your pepeha, that is, your mountain, your river, and down to your hapū. Others mention your connections to your marae. It is a huge thing if you know your genealogy. Then you can make links to your relatives from each and every tribe. That is all I have to say.
Thank you. You are correct. Whakapapa is the beginning of all things. Everything begins with whakapapa, and we know that we whakapapa to Ngā atua. And whakapapa to me is a collection of stories and lives and experiences and important works and deeds and people that came before me. And that's all my whakapapa. I'm here now in the present but if you look behind my shoulder, you'll see all of my ancestors behind me, and all of their mahi and their deeds.
Yes, me too. It is about certainly... it gives you a place to stand. It gives you a right to be in a particular place and to be able to connect to, as you were saying, to people, to atua, to things, to historic moments in time. But it also comes with roles and responsibilities. You know? So I think whakapapa for me, when it puts you into a matrix of relationships with people and with place, it doesn't come free. Yeah? It comes with a real need to understand then - what are my roles and responsibilities in this place? Yeah? Having this as a korowai (cloak) of who I am and where I come from.
If we want to localise it, then what I would say is an example of whakapapa in kura is understanding your mana whenua, and learning about your mana whenua in your area. And so to understand where you are, and where your school is, you are under the korowai, you are under the protection and the mana of the people of the land in your area. So get to know them, learn about their stories, learn about their people, learn about their marae, learn about the whenua. Why is their awa called that? Why is the maunga called that? Why is the marae called that? What’s the whakapapa of my area? So that would be a way for any kura to be able to engage in any learning context, is to draw on the whakapapa of the place where you are, among a whole range of things.
But equally, you know, we've got a whakapapa of our way of understanding and classifying and engaging the world. We might start with Rangi and Papa, right? Papatūānuku, Ranginui, and all of the atua that came from that have a whakapapa. And what we’re trying to do is to create an understanding of who we are and where we've come from. Not only physically, physiologically, but conceptually as well.
And so it's really vital that we say to the children: Know who you are. Don't be shy or embarrassed. Don't be shy or embarrassed of, you know, my father's this, or my mother is that. People are treasures. You are a treasure. So every person is important. Every person is unique because they have a whakapapa.
Te Reo Māori
Ko te whakapapa te mea nui i roto i te ao Māori. Mai i te whakapapa ka mōhio koe ko wai koe, nō hea koe, i ahu mai koe i hea. Ka mōhio koe tō whenua ka mōhio koe tō takiwā, tō hapū. Ka tīmata mai tō pepeha arā tō maunga, tō awa, heke iho ki tō iwi. Ka hari ētahi ki tēnā marae, ki tēnā marae. He mea nui mehemea kei te mōhio koe tō whakapapa Ka taea e a koe te hono atu ki tēnā o ō whanaunga ki ērā o ō whanaunga mai i tēnā iwi ki tēnā iwi. Huri au, koirā tāku.
Tēnā koe. Tika tāu. Te tīmatanga o ngā mea katoa ko te whakapapa Ka tīmata ngā mea katoa i te whakapapa, me te mōhio anō e whakapapa ana tātou ki ngā atua nā, ko te whakapapa ki ahau he kohinga kōrero, oranga, wheako hoki me ngā mahi, ngā mahi nunui me nga tāngata nō mua i ahau. Koinā katoa taku whakapapa Kei konei ahau ināianei, Engari ki te titiro koe ki tua o taku pakihiwi, ka kite koe i ōku tīpuna katoa, kei muri i ahau, me ā rātou mahi nunui.
Āe, me au hoki, he tūmomo pūmautanga - e whai tūranga ai koe. Ka whai mana koe ki te tū i tētahi wāhi me te tūhono atu ki taua wāhi, pērā i āu kōrero i mua, te hononga ki te tangata, ki ngā atua, ki ngā āhuatanga mīharo o mua. Engari tērā anō ōna here, ōna haepapatanga. Nē rā? Nā, ko te whakapapa ki ahau, ka whakanoho i a koe ki roto i tētahi mahere o ngā hononga ki te tangata, ki te wāhi, otirā ehara i te mea kāore he utu. Nē rā? Me tino mārama koe he aha aku mahi me ngā haepapatanga i tēnei wāhi? Nē rā? Kia noho tēnei hei korowai mōku, ko wai ahau, ā, i ahu mai au i whea. Ki te hiahia kia whakahāngaitia tēnei, nā ko taku tauira pea o te whakapapa i roto i te kura, ko te mārama ki tō mana whenua, te ako i ngā kōrero mō tō mana whenua i tō rohe. Kia mārama koe ko wai koe, kei hea tō kura, kei raro koe i te korowai, i te kākahu whakamaru me te mana o te iwi o te whenua i tō rohe. Me mōhio koe ki a rātou, me ako i ā rātou kōrero, me ako ko wai ō rātou tāngata, me ako i ngā kōrero mō ngā marae, me te whenua. He aha i whakaingoatia ai tō rātou awa ki taua ingoa? He aha i whakaingoatia ai tō rātou maunga ki taua ingoa? He aha i whakaingoatia ai tō rātou marae ki taua ingoa? He aha te whakapapa o taku rohe? Nā, he huarahi tērā e tauwhitiwhiti ai tētahi kura i ngā horopaki ako katoa, arā, te nanao atu ki te whakapapa o te wāhi e noho nā koe, tae atu ki ētahi atu āhuatanga whānui.
Tāpiri ki tērā, he whakapapa tā mātou o te huarahi e mārama ai mātou, e whakarōpū ai mātou, e whakauru ai mātou ki te ao. Ka tīmata pea ki a Rangi rāua ko Papa, nē? He whakapapa tō Papatūānuku, tō Ranginui, tō ngā atua katoa i ahu mai ai i a rāua, ā, ko tā mātou e whakamātau nei, ko te whakapiki i te māramatanga ko wai mātou, ā, i ahu mai mātou i hea. Kaua ko te taha tinana me te taha hinengaro anake, engari te taha ariā hoki.
Nō reira he tino waiwai te kī atu ki ngā tamariki, Me mōhio ko wai koe, kaua e whakamā. Kaua e whakamā ki te kī, anei taku pāpā, anei taku māmā. He taonga, he taonga te tangata, he taonga koe. Otirā he hira ngā tāngata katoa. He ahurei ia tangata i te mea he whakapapa tōna.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tūrangawaewae
- Description: This video explores Tūrangawaewae.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772268081?h=af30dde728
- Transcript: EnglishSo let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me
English
So let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me, tūrangawaewae is the place where I grew up, where I was born. To some of us, the place the umbilical cord was cut and returned to my original home. That's where I'll go back to. I know it's my tūrangawaewae, the place I'll go back to even if I've been to other regions or other schools. There is no other place like my tūrangawaewae, or to others, my original home (ūkaipō), but I refer to it as my tūrangawaewae, ok?
As I reflect on this word tūrangawaewae, some pictures come to mind which is my interpretation of this word. So what's this word tūrangawaewae to me? It is my mountain, where I grew up, between Mount Taranaki and the sea, the site of my marae, the village where my ancestors slept, that is the place. So my tūrangawaewae is there. Although I live on this side of the country in Te Waipounamu (South Island), in Canterbury, and although that is my home, where I have two children. Despite these things, my tūrangawaewae is in Taranaki, in Te Ika-a-Māui (North Island), the land of my ancestors, my marae, the land. Like you friend, when the time comes for me to sleep eternally, I will return to my tūrangawaewae, beside my ancestors. So my tūrangawaewae is there.
And most of us now... You return. When you are born in your tūrangawaewae, you return to the tūrangawaewae upon your death. And most people are like that. When they pass away, they'd like to go home to their tūrangawaewae.
So if I was in an educational context, I would ask the people in there - what is it about the concept of tūrangawaewae that you want to draw across from a customary context and relocate into an educational one? And building on those ideas, is it the idea of security, of connectedness, of location? Because I know lots of ākonga feel displaced in kura, in large spaces. So they may want to come to a particular home room or into a whare or to somewhere else and say 'this is our space, this is my place'. I feel secure here, I feel connected.
Some of our kids in our big schools, they look for what we can term a tūrangawaewae. So some of our big schools organise clubs. They have things like the Māori club, Pacific Island club, Samoan club, just for a home base. And a lot of our mokopuna find it really... There’s a wairua there. They head for those - that area.
Te Reo Māori
Nō reira, te tūrangawaewae ka wetewetehia te kupu. Ko te kupu tūranga ko taku wāhi i tū ai au. Tūrangawaewae ko te wāhi i tū ai waku waewae. Nō reira, tūrangawaewae ki ahau ko taku wāhi i tipu mai ahau, i whanau mai ahau, ki ētahi o tātou te wāhi i katohia taku pito ka whakahokia ki taku ūkaipō. Koirā te wāhi ka hoki au ka mōhio au koirā tōku tūrangawaewae te wāhi ka hoki au ahakoa haere au ki ētahi atu takiwā ētahi atu kura, kāore i kō atu koirā tōku tūrangawaewae ki ētahi tōku ūkaipō, engari, ki ahau tōku tūrangawaewae. Ka pai?
Ki ahau nei i ahau e whakaaro ana ki tēnei kupu tūrangawaewae, ka puta ētahi pikitia ki taku hinengaro ko tērā taku whakamārama o tēnei kupu Nā reira, he aha tēnei kupu te tūrangawaewae ki ahau? Ko taku maunga, ko te wāhi i tipu ake ai au, i waenganui i a maunga Taranaki me te moana, te wāhi o taku marae te pā i reira i moea ōku tīpuna, ki reira hoki. Nā reira, kei reira tōku tūrangawaewae. Ahakoa ka noho au ki tēnei taha o te motu ki Te Waipounamu, ki Waitaha, ahakoa tērā, ko tērā taku kāinga, kua puta ētahi tamariki tokorua. Ahakoa aua mea kei Te Ika a Māui, kei Taranaki tōku tūrangawaewae te wāhi o ōku tīpuna, tōku marae, te whenua. Pērā i a koe, e hoa i te wā ka moe au mō te wā whakamutunga ka hoki au ki tōku tūrangawaewae ki te taha o ōku tīpuna. Nā reira, ko te wāhi tōku tūrangawaewae.
Ko te nuinga o tātou ināianei Ka hoki koe. Ka whānau mai koe i tō tūrangawaewae, ka mate koe ka hoki koe ki tō tūrangawaewae. ā, ko te nuinga he pērā, ki te mate te tangata, ka hiahia kia whakahokia ki tō rātou tūrangawaewae.
Nā, mēnā au i tētahi horopaki whakaako ka pātai atu au ki te tangata he aha te wāhanga o te ariā o te tūrangawaewae kia whakawhitia i tētahi horopaki ā-tikanga me te whakanoho i roto i tētahi horopaki whakaako? Waihoki ko te whakatipu haere mai i aua whakaaro, ko te whakaaro rānei pea o te haumaru, te tūhonotanga, te tūwāhi? E mōhio ana au ki te tini ākonga, kāore i te pai te noho i ngā kura, i ngā taiwhanga nui. Nā reira ka hiahia pea rātou ki te haere mai ki tētahi rūma kāinga, ki tētahi whare rānei, ki tētahi atu wāhi rānei, ka kī atu 'koinei tō mātou mokowā, koinei taku wāhi'. Ki konei au noho haumaru ai, noho tūhono ai.
Ko ētahi o ā tātou tamariki i ngā kura nui, e kimi ana i tētahi wāhi hei tūrangawaewae. Na, ko ētahi o ō tātou kura nui, e whakarite karapu ana. Pēnei i te karapu Māori, te karapu Pasifika, te karapu Hāmoa hei kāinga noa iho mō rātou. Otirā he huhua ā tātou mokopuna e rongo ana i tētahi wairua i reira. Ka kotahi atu rātou ki aua wāhi - ki taua takiwā.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Hauora
- Description: The video explores Hauora.
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/772274697?h=58bb8f6d90
- Transcript: EnglishWhat is hauora to us? It is vitality and wellness
English
What is hauora to us? It is vitality and wellness, it is the breath of wellness. There are many aspects that are connected to hauora. There are ups and downs. One of the examples that has emerged from the expert Mason Durie One of the examples that has emerged from the expert Mason Durie is the tapa whā model. After that, we then looked at hauora and what aspects emerged under that. What is the situation, if we're being true to his picture of hauora as it relates to us.
The person's hauora is more than just the physicalness in that it’s their entire being. In my view, and in my knowledge of hauora, my mind turns to a proverb 'What is the most important thing in this world? It is people, it is people, it is people.' Why? What is the connection between these things, this proverb and hauora? For me, what is the most important thing to my students in front of me? It is their hauora. That's the most important thing to me. If they're settled, if they're good, they're healthy, we can learn and teach, etc. If their hauora has declined, that will be a challenge and a difficulty. So, I really love that we pay lots of attention to hauora and one of the things that really is important to me and that this concept allows us to do is to understand that a person's hauora is more than just what they physically look like in front of you. It is their- where they are at in their mind. You’re taking into consideration their relationships and how they're feeling connected in that way, socially. And also really important to me is this- the spiritual part as well. Te taha wairua.
Yeah, and then what that looks like embodied within even the subjects that we teach, right? So what does it look like when we start to think about our emotional vitality or the relational health and well-being that we have?
I have some ideas to maybe implement, that can be used and found in hauora. And so teachers need to be aware that you might not have to literally teach hauora, but the activities you create and you know, the way you teach and what you're learning about those can hit and feed the different parts of our hauora. And, you know, so you might create- you might have mahi that does feed the connections. You know, some kids might be fine physically in your classroom, with no problems. They’re fit as. Their minds are good, they are clear, they’re with it, and they are attentive but you can see that there's something- there is something lacking and it could be a disconnect from my peers. And so for teachers, it's ensuring that you are adaptive and you have variety in, you know, the kinds of tasks and mahi you do and how you talk and who you talk to, to ensure that you can be hitting those various things. Feed the mind, feed the mind, feed my social connections, and feed my taha wairua. So I really love that the concept of hauora allows us to talk about me as a whole.
You know sometimes certainly the emergence of tapa whā came out of a health model. And so I think that quite often it is narrowly located within PE, health. But actually, the very point he was making was that health is so much more than just our, as we've said before Tihirangi, our physical well-being. That it is about how we are connecting on multiple levels to our mātauranga, to our knowledge, to the relationships that we have, the way it feeds our emotional well-being, our wairua, and I'm really loving the fact that schools are using tapa whā but also using it as a leverage to think about other mechanisms or locations in which they need to develop significant relationships to these aspects of our ākonga. And I think that that's a powerful thing.
Te Reo Māori
He aha te hauora ki a mātou. Ko te hau me te ora ko te hā o te ora. He nui ngā kaupapa ka hono atu anō ki te hauora. He nui ngā piki, ngā heke. Tētahi o ngā tauira kua puta mai i te tohunga nei a Mason Durie ko te āhuatanga mō te tapa whā I muri i tērā, anā ka titiro tātou ki te hauora he aha te āhuatanga ka puta mai i raro i tērā. He aha te āhuatanga mehemea kei te pono tātou ki tōnā pikitia pea o te hauora e pā ana ki a tātou.
He nui ake te hauora o te tangata i te taha tinana anake, engari ko tōna oranga katoa. Ki tōku kitenga me tōku mōhiotanga o tēnei mea te hauora ka huri taku hinengaro ki tētahi whakataukī ‘he aha te mea nui o te ao? He tangata, he tangata, he tangata’. He aha ai? He aha te hononga o ēnei mea tēnei whakataukī me te hauora? Ki ahau nei, he aha te mea nui o āku ākonga kei mua i ahau? Ko tō rātou hauora. Ko tērā te mea nui, ki ahau Mēnā kua tau, mēnā kua pai, kua rahi tō rātou hauora ka taea e mātou te ako te whakaako, te mea te mea te mea Mēnā kua heke iho tō rātou hauora he wero tērā he uauatanga tērā. Nā reira, Ko te mea pai ki a au, e kaha aro ana tātou ki te hauora, arā ko tētahi o ngā mea e ngākaunuitia ana e au, ā, mā tēnei ariā e mārama ai tātou he whānui ake te hauora i te āhua noa iho o te tinana i mua i koe. Ko te āhua o te hinengaro kē. Ka whakaaro koe ki ana hononga, me te āhua o aua hononga, ā-pāpori, ā, ko tētahi mea nui ki a au ko tēnei - ko te taha wairua. Te taha wairua.
Ā, ko taua āhua i roto i ngā kaupapa e whakaakona ana e mātou, nē? Heoi, he pēhea te āhua ina tīmata tātou ki te whai whakaaro ki tō tātou oranga hinengaro, oranga whanaungatanga rānei?
He paku whakaaro āku ki te whakatinana pea te whakamahia, te kitea hoki i te hauora. Nā, mō ngā kaiako me mōhio ehara i te mea me whakaako i te hauora, engari mā ngā mahi ka whakaritea e koe, me te āhua o te whakaako i ngā kaupapa e whāngai i ngā wāhanga rerekē o te hauora. Nā, ka whakarite pea koe i ngā mahi e whāngai ana i ngā hononga. Kia mōhio mai, kei te pai noa ētahi o ngā tamariki i roto i tō akomanga, kāore he raru. Kei te pakari te tinana. Pai ana tō rātou hinengaro, he mārama, he koi, e aro ana, engari kei te kite i tētahi āhuatanga- e whakararu ana i a ia, kua kore pea e hono ki ngā hoa. Nō reira, ko te mahi a te kaiako he whakarite he raungāwari koe, he maha ngā momo tūmahi, mahi hoki e whakaritea ana e koe, ā, ko te āhua o ō kōrero me ngā tāngata e kōrero atu nā koe hei whakarite e tutuki ana i a koe aua mea. Whāngaia te hinengaro, whāngaia aku hononga pāpori, whāngaia taku wairua. Ko te mea rawe ki a au, mā te hauora e āhei ai tātou ki te kōrero mō te katoa o ahau.
I ētahi wā ko te putanga mai o te tapawhā i tētahi tauira hauora. Nā reira, ki taku titiro i te nuinga o te wā e noho whāiti ana i roto i te PE me te hauora, engari ko te tino pūtake o ana kōrero he whānui ake te hauora i te oranga tinana, arā kua kitea kētia i mua, Tihirangi. E pā ana kē ki te āhua o ā tātou hononga maha ki te mātauranga, ki te whanaungatanga, me te āhua o te whāngai i te oranga hinengaro me te wairua, ā, he rawe ki a au e whakamahi ana ngā kura i te tapawhā, otirā e whakamahia ana hei kaupapa e whai whakaaro ai ki ētahi atu tikanga wāhi rānei e hiahiatia ana kia whakawhanake i ngā hononga hira ki ēnei āhuatanga o ā tātou ākonga. Ki a au, he mea nui tērā.
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.
Evidence submitted for 91949, 91950, or 91951 cannot be submitted as evidence for this Standard, or vice versa.
As part of the evidence provided, students must submit a written or spoken description of the skills they have developed, used, and combined in the project, and the musical and stylistic decisions they have made. A spoken description would be recorded for moderation purposes.
Assessor involvement during the assessment event is limited to monitoring students’ progress closely and familiarising themselves with students’ evolving work. This is especially important for students working in groups.
Students may work in small groups on projects where appropriate to the assessment activity, but each student’s evidence must be individually identifiable and represent the student’s own work and meet all the requirements of the Standard. This includes evidence produced outside of class time or assessor supervision.
Students may access any materials, resources or tools that would support their understanding and skill development necessary for engaging with this Standard. However, this excludes resources that could artificially create the evidence assessed, such as software, websites, or any AI technologies.
The length or size of the skills-based submission will be substantial enough to provide sufficient evidence against the Standard. The volume of evidence will vary depending on the nature of the activity. A musical recording could be up to one minute, while an annotated score could be approximately 32 bars in length.
Submission formats could include:
- a sound or video recording
- a screencast
- annotated or notated score
- slideshow with embedded files (but not links)
- a live presentation, recorded for moderation purposes.
Students may perform on any musical instrument, including voice.
Live or recorded accompaniment and digital devices or tools may be used in their performance.
The performer can present as a solo, as part of a duo, or as part of a group, as appropriate to the style, setting, and aspirations of the student. In a group performance, it is important that the students can be clearly seen and heard in order to be assessed accurately. The assessor may be present in a rehearsal and gain video or audio material to give further insight into the upcoming live performance. The assessor may also take other steps to ascertain different contributions the students are making to their group.
Students may access any materials that would support their understanding and skill development necessary for the Standard.
The performance needs to be long enough to provide evidence for assessment to take place. Two to four minutes could be appropriate, but longer or shorter lengths could be acceptable depending on the type of material being presented.