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Past Matrices:
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What is Commerce about?
[ Video Resource ]
- Title: Commerce
- Description: Commerce Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/571869663
- Transcript: In conversation withNigel LinehamVianni WardLalina DayalTranscript below:I think the teachers and the students will have to embrace that we can no longer continue doing what we had been as three separate subjects. Rather that the three has been formed into one. I think what they’ll see there is the ability to go as deep as they want on any aspect of any of those disciplines.I think the students will see hopefully a reduction in workload and stress.The teachers as well
In conversation with
Nigel Lineham
Vianni Ward
Lalina Dayal
Transcript below:
I think the teachers and the students will have to embrace that we can no longer continue doing what we had been as three separate subjects. Rather that the three has been formed into one. I think what they’ll see there is the ability to go as deep as they want on any aspect of any of those disciplines.
I think the students will see hopefully a reduction in workload and stress.
The teachers as well, in terms of what they need to be able to do to get through the course to meet the requirements of the Standards. I guess they will see that the focus is on a broad education at level one, which is reflective of the Ministry’s vision for the future, which is what we’ve tried to do. Combine those three subjects so that we can provide a platform that is broad for students moving forward.
I think the biggest change is the Learning Matrix, the focus on what we’re trying to achieve with those ideas, and the Significant Learning that comes out of it. I think all Commerce teachers will see themselves in each of the pieces of Significant Learning, and in the Big Ideas.
But it puts the focus on the learner, rather than on the assessment. The other thing they’ll notice is that the assessment is not large. It’s focused assessment capturing just some significant pieces of learning that we’re trying to have a look at.
Yeah, absolutely. The focus on mātauranga Māori from the Ministry has been a big change for this year, for moving forward. Recognising that it sits equitably up there, alongside all knowledge in New Zealand, has been a key change. A subject like Commerce can really bring that to the forefront. But there’s also a lot of commonality in what we were wanting to achieve, what we want to see out of the other end of this here. Trying to give teachers and students the best possible experience they can out of this commerce subject.
Yes, I think we all respectfully listened and took into account each of the three disciplines. Tried to merge them in a way that was respectful for each of the accounting, economics, and business teachers and students.
The SEG group had teachers from all three strengths, accounting, economics, and business studies. To some extent we were able to give in our views for our specialist subjects. How we move forward with the commerce curriculum. Which was not easy either.
I think advice would be to reach out to the Kāhui Ako, groups that schools are a part of. Then reach out to communities.
My advice would be to sit there and look first with what do they already do. What do they like about their subject and what they’re doing. See that that’s still there is the first thing I’d say. If they start looking at that there, and then look at the opportunities, to be able to expand and bring in other disciplines.
Bring in the mātauranga Māori, the other opportunities that are set up within the Significant Learning to give them a chance to design what they need to do for the students who are in front of them.
Subject-specific terms can be found in the glossary.
Commerce is a foundational course combining aspects of economic activity, including accounting and business practices. Economic activity shapes the daily lives of all New Zealanders. How we earn and spend has a significant effect on our quality of life, as well as the environment in which we live. Commerce looks at how financial decisions are made. This includes the influences on decision-making, and the impacts that these decisions have.
All parts of society need to make choices about how to best meet their needs and wants with finite resources. For a household this could be decisions about personal budgets. For a business it could be about what they produce and how they produce it. For the government, it could be about what services they fund for the population.
People will approach these decisions with different goals and perspectives. This will influence what they prioritise. Pūtake plays a vital role in informing decision-making. Profit is not the main driver for many organisations. Their pūtake might be to create employment or be environmentally conscious in their production. Ākonga will explore how these differing perspectives shape commercial decision-making.
Economies are built of interdependent relationships, and all decisions will have an impact on other people or groups. Ākonga will build the skills to identify and evaluate the impacts. These impacts include the effect on the environment and its resources. Ākonga will explore the opportunities that innovation and enterprise provide for improving people’s standard of living as well as improving efficiency. Decisions made today affect our ability to produce and our quality of life in the future. Ākonga will be empowered to engage in the balancing act between growth and preservation.
Subject-specific terms can be found in the glossary.
Commerce is a foundational course combining aspects of economic activity, including accounting and business practices. Economic activity shapes the daily lives of all New Zealanders. How we earn and spend has a significant effect on our quality of life, as well as the environment in which we live. Commerce looks at how financial decisions are made. This includes the influences on decision-making, and the impacts that these decisions have.
All parts of society need to make choices about how to best meet their needs and wants with finite resources. For a household this could be decisions about personal budgets. For a business it could be about what they produce and how they produce it. For the government, it could be about what services they fund for the population.
People will approach these decisions with different goals and perspectives. This will influence what they prioritise. Pūtake plays a vital role in informing decision-making. Profit is not the main driver for many organisations. Their pūtake might be to create employment or be environmentally conscious in their production. Ākonga will explore how these differing perspectives shape commercial decision-making.
Economies are built of interdependent relationships, and all decisions will have an impact on other people or groups. Ākonga will build the skills to identify and evaluate the impacts. These impacts include the effect on the environment and its resources. Ākonga will explore the opportunities that innovation and enterprise provide for improving people’s standard of living as well as improving efficiency. Decisions made today affect our ability to produce and our quality of life in the future. Ākonga will be empowered to engage in the balancing act between growth and preservation.
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 Commerce Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in relation to a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their education. The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
This whakatauākī is central to the study of Commerce. For this subject, the harakeke is the economy. The heart of the harakeke is the wellbeing of people and the environment. Through the whakatauākī, we understand people and land are essential to the economy and must be preserved for the economy to thrive.
People drive the growth and success of business and the economy. This places a responsibility on decision makers to always consider the impact of their actions. Tauhokohoko, enterprise, and innovation are processes which enable society to thrive. We must make sure this growth expresses kaitiakitanga and tauutuutu, to protect the land for future generations. This means developing respectful and ethical relationships with the land and natural resources. This comes through informed decision-making and innovation that looks toward diverse worldviews. Guided by whakawhanaungatanga, kaitiakitanga, and aroha, we protect the heart of the harakeke.
Regenerative and responsible commerce will allow ākonga to engage with and observe the economic world around them. This world has been nurtured by generations before them. Our ākonga will spread the seeds so the entire harakeke garden thrives. We are the trustees for future generations and must be mindful of that responsibility and those obligations.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject. There is no prescribed order to the Learning Matrix within each level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Commerce. 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 Commerce Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in relation to a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their education. The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
This whakatauākī is central to the study of Commerce. For this subject, the harakeke is the economy. The heart of the harakeke is the wellbeing of people and the environment. Through the whakatauākī, we understand people and land are essential to the economy and must be preserved for the economy to thrive.
People drive the growth and success of business and the economy. This places a responsibility on decision makers to always consider the impact of their actions. Tauhokohoko, enterprise, and innovation are processes which enable society to thrive. We must make sure this growth expresses kaitiakitanga and tauutuutu, to protect the land for future generations. This means developing respectful and ethical relationships with the land and natural resources. This comes through informed decision-making and innovation that looks toward diverse worldviews. Guided by whakawhanaungatanga, kaitiakitanga, and aroha, we protect the heart of the harakeke.
Regenerative and responsible commerce will allow ākonga to engage with and observe the economic world around them. This world has been nurtured by generations before them. Our ākonga will spread the seeds so the entire harakeke garden thrives. We are the trustees for future generations and must be mindful of that responsibility and those obligations.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject. There is no prescribed order to the Learning Matrix within each level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic must relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Commerce. Aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
Big Idea Body:
People’s diverse values and beliefs inform the financial and non-financial decisions they make. What is important to people is influenced by their whakapapa, values, and cultural heritage. The importance that is placed on different resources, values, and ideas varies from group to group. So too do the perspectives that groups bring to economic decision-making. Ākonga will engage with examples of conflict, compromise, and partnership. They will develop insights about what is important and where stakeholder viewpoints should be prioritised.
In Commerce, ākonga will explore the perspectives and decisions of individuals and groups. Examples will draw from whānau, business, and organisation contexts. They will engage with Māori and Pacific perspectives and business models. Ākonga will have an opportunity to explore the economic world through lenses other than their own, at multiple levels.
Culture and values shape consumer perspectives and organisations’ pūtake
People’s diverse values and beliefs inform the financial and non-financial decisions they make. What is important to people is influenced by their whakapapa, values, and cultural heritage. The importance that is placed on different resources, values, and ideas varies from group to group. So too do the perspectives that groups bring to economic decision-making. Ākonga will engage with examples of conflict, compromise, and partnership. They will develop insights about what is important and where stakeholder viewpoints should be prioritised.
In Commerce, ākonga will explore the perspectives and decisions of individuals and groups. Examples will draw from whānau, business, and organisation contexts. They will engage with Māori and Pacific perspectives and business models. Ākonga will have an opportunity to explore the economic world through lenses other than their own, at multiple levels.
Big Idea Body:
People and organisations navigate the economic world through decision-making and action. Before decisions are made, organisations must determine their priorities. They must then balance these with their stakeholders’ perspectives. The more informed an organisation is, the better their decisions will be, and the more their stakeholders will benefit.
Decisions about resource management and which groups’ interests should be prioritised are unavoidable. Scarcity means that decisions must be made about how to use and enhance available resources. Organisations must use their resources and act in a way which is viable. Otherwise, they will not be able to sustain themselves or their pūtake.
Responsible and futures-focused decision-making can be guided by tauutuutu. Tauutuutu is a virtuous cycle of collective provision in which participants give back at least as much as they receive. This is relevant in relationships between people, and also where people interact with the environment. Where organisations extract value from the natural world, they should replenish that value. This ensures the health and vitality of te taiao. This in turn enables the continued provision of resources while enhancing the mana of people and the world in which they live.
This Big Idea supports a more equitable economic system, one where decision makers consider diverse perspectives and prioritise the wellbeing of their stakeholders. In Commerce, ākonga will evaluate economic information and decisions against the impacts they have. This will develop their ability to participate equitably in the economic system.
Informed financial and non-financial decision-making and action can result in the sustainable use of scarce resources and positive outcomes for stakeholders
People and organisations navigate the economic world through decision-making and action. Before decisions are made, organisations must determine their priorities. They must then balance these with their stakeholders’ perspectives. The more informed an organisation is, the better their decisions will be, and the more their stakeholders will benefit.
Decisions about resource management and which groups’ interests should be prioritised are unavoidable. Scarcity means that decisions must be made about how to use and enhance available resources. Organisations must use their resources and act in a way which is viable. Otherwise, they will not be able to sustain themselves or their pūtake.
Responsible and futures-focused decision-making can be guided by tauutuutu. Tauutuutu is a virtuous cycle of collective provision in which participants give back at least as much as they receive. This is relevant in relationships between people, and also where people interact with the environment. Where organisations extract value from the natural world, they should replenish that value. This ensures the health and vitality of te taiao. This in turn enables the continued provision of resources while enhancing the mana of people and the world in which they live.
This Big Idea supports a more equitable economic system, one where decision makers consider diverse perspectives and prioritise the wellbeing of their stakeholders. In Commerce, ākonga will evaluate economic information and decisions against the impacts they have. This will develop their ability to participate equitably in the economic system.
Big Idea Body:
Financial and non-financial decisions inevitably have impacts on people, place, and profit. Sectors within the economy affect each other, and organisations can be, and often are, affected by decisions they take no part in. This places a responsibility on decision makers to take into account the likely impacts of their decisions on others.
Financial interdependence occurs when whānau, communities, businesses, and organisations make decisions which affect other financial groups, while also being impacted by the groups they are affecting. Financial interdependence therefore means that financial impacts do not travel one way. The economy is a complex collection of financial entities affecting and being affected simultaneously.
Whānau, communities, and organisations are financially interdependent
Financial and non-financial decisions inevitably have impacts on people, place, and profit. Sectors within the economy affect each other, and organisations can be, and often are, affected by decisions they take no part in. This places a responsibility on decision makers to take into account the likely impacts of their decisions on others.
Financial interdependence occurs when whānau, communities, businesses, and organisations make decisions which affect other financial groups, while also being impacted by the groups they are affecting. Financial interdependence therefore means that financial impacts do not travel one way. The economy is a complex collection of financial entities affecting and being affected simultaneously.
Big Idea Body:
Kaitiakitanga, tauhokohoko, enterprise, and innovation are processes which enable society to thrive. Ākonga will learn an economic language of models and concepts. This will allow them to navigate the economic world and contribute positively to it.
Kaitiakitanga and tauhokohoko are te ao Māori concepts that emphasise the responsible use of resources and living harmoniously with the environment. In Commerce, ākonga will have the opportunity to access these concepts as well as other economic models and concepts.
Innovation and enterprise can aid the responsible use of resources through new discoveries and more efficient ways of producing. Innovation and enterprise improve productivity which flows on to benefits for producers and also for consumers. The new opportunities created for individuals and communities raise standards of living in society.
Society benefits through kaitiakitanga, enterprise, innovation, and tauhokohoko
Kaitiakitanga, tauhokohoko, enterprise, and innovation are processes which enable society to thrive. Ākonga will learn an economic language of models and concepts. This will allow them to navigate the economic world and contribute positively to it.
Kaitiakitanga and tauhokohoko are te ao Māori concepts that emphasise the responsible use of resources and living harmoniously with the environment. In Commerce, ākonga will have the opportunity to access these concepts as well as other economic models and concepts.
Innovation and enterprise can aid the responsible use of resources through new discoveries and more efficient ways of producing. Innovation and enterprise improve productivity which flows on to benefits for producers and also for consumers. The new opportunities created for individuals and communities raise standards of living in society.
Key Competencies in Commerce
Developing Key Competencies through Commerce
Learning in Commerce provides meaningful contexts for developing Key Competencies from The New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Students will engage with critical thinking and analysis, explore different perspectives through Commerce and develop their understanding of the role of Commerce in society.
Thinking
Students of Commerce will:
- learn to think using models, and analyse the impact of economic decisions on stakeholders and the environment
- analyse economic decisions and their potential impacts on communities and environments
- learn that models and concepts are simplifications of the real world, and can be used to support predictions about decisions and outcomes
- understand how to apply models and concepts to material problems and contexts within the world of work.
Using language, symbols, and texts
Students of Commerce will:
- develop the capacity to interpret commercial information which relates to everyday life (for example, financial literacy and employment law)
- develop the capacity to interpret information which relates to the running of businesses (for example, accounting and business regulations).
Relating to others
Students of Commerce will:
- explore how different information and models can be used to communicate financial and non-financial decisions
- apply problem-solving skills to situations in their local communities
- learn to think about problems from the perspective of other people and groups
- understand that Māori, Pacific, and other perspectives could influence the economic models and concepts that could be applied.
Managing self
Students of Commerce will:
- develop skills which allow them to work through real-life problems relating to individual, whānau, and community financial wellbeing
- begin exploring what role they play, or will play, in the economy, from both a cultural and professional viewpoint
- make increasingly appropriate selections of models and concepts in appropriate circumstances.
Participating and contributing
Students of Commerce will:
- understand how they, as individuals, relate to larger groups, such as whānau, organisations, and government
- apply decision-making skills to problems outside of the classroom.
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 Commerce
Learning in Commerce provides meaningful contexts for developing Key Competencies from The New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Students will engage with critical thinking and analysis, explore different perspectives through Commerce and develop their understanding of the role of Commerce in society.
Thinking
Students of Commerce will:
- learn to think using models, and analyse the impact of economic decisions on stakeholders and the environment
- analyse economic decisions and their potential impacts on communities and environments
- learn that models and concepts are simplifications of the real world, and can be used to support predictions about decisions and outcomes
- understand how to apply models and concepts to material problems and contexts within the world of work.
Using language, symbols, and texts
Students of Commerce will:
- develop the capacity to interpret commercial information which relates to everyday life (for example, financial literacy and employment law)
- develop the capacity to interpret information which relates to the running of businesses (for example, accounting and business regulations).
Relating to others
Students of Commerce will:
- explore how different information and models can be used to communicate financial and non-financial decisions
- apply problem-solving skills to situations in their local communities
- learn to think about problems from the perspective of other people and groups
- understand that Māori, Pacific, and other perspectives could influence the economic models and concepts that could be applied.
Managing self
Students of Commerce will:
- develop skills which allow them to work through real-life problems relating to individual, whānau, and community financial wellbeing
- begin exploring what role they play, or will play, in the economy, from both a cultural and professional viewpoint
- make increasingly appropriate selections of models and concepts in appropriate circumstances.
Participating and contributing
Students of Commerce will:
- understand how they, as individuals, relate to larger groups, such as whānau, organisations, and government
- apply decision-making skills to problems outside of the classroom.
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
Commerce shares a focus on people with all other subjects in the Social Sciences Learning Area. In particular, ākonga will see parallels with Social Studies looking at financial flows at all levels from local to global. Commerce contexts offer opportunities to integrate learning and link with a number of different learning areas.
For example, developing a product to meet the needs of a customer in a commerce context can align with the development process in Technology. Staging events such as a music concert requires commerce skills such as marketing and budgeting skills, providing a link between Commerce and the Arts. The financial literacy skills learnt will help support ākonga across the learning areas.
Ākonga will put learning from Mathematics and Statistics and English into practice in Commerce. Calculations involving financial information will draw on numeracy skills, and being able to communicate ideas clearly will draw on literacy skills.
Commerce provides foundational knowledge that will branch into Accounting, Business, and Economics in particular but will also support learning in Tourism at NCEA Levels 2 and 3. Ākonga will be well placed to understand the financial principles behind the operation of tourism organisations.
Commerce shares a focus on people with all other subjects in the Social Sciences Learning Area. In particular, ākonga will see parallels with Social Studies looking at financial flows at all levels from local to global. Commerce contexts offer opportunities to integrate learning and link with a number of different learning areas.
For example, developing a product to meet the needs of a customer in a commerce context can align with the development process in Technology. Staging events such as a music concert requires commerce skills such as marketing and budgeting skills, providing a link between Commerce and the Arts. The financial literacy skills learnt will help support ākonga across the learning areas.
Ākonga will put learning from Mathematics and Statistics and English into practice in Commerce. Calculations involving financial information will draw on numeracy skills, and being able to communicate ideas clearly will draw on literacy skills.
Commerce provides foundational knowledge that will branch into Accounting, Business, and Economics in particular but will also support learning in Tourism at NCEA Levels 2 and 3. Ākonga will be well placed to understand the financial principles behind the operation of tourism organisations.
Pathways
Commerce is a foundational subject that prepares ākonga for further specialised secondary school study. At NCEA Levels 2 and 3, Commerce branches into Accounting, Agribusiness, Business Studies, and Economics. Studying Commerce will provide ākonga with a broad financial knowledge base to draw from in a variety of roles and organisations in the future.
Understanding financial viability and decision-making processes are essential for operating small businesses. This is equally true of both the continued operations of established businesses and the founding of new ventures. Beyond the operation of businesses, ākonga will have opportunities to develop deeper connections with personal financial capability, and a greater understanding of the financial concepts they encounter in their daily lives.
Exploring the role of pūtake in business operations will have ākonga weigh financial information against social and cultural factors. This experience with complex problem solving can be applied in fields such as governance, community organisation, and project management.
Commerce is a foundational subject that prepares ākonga for further specialised secondary school study. At NCEA Levels 2 and 3, Commerce branches into Accounting, Agribusiness, Business Studies, and Economics. Studying Commerce will provide ākonga with a broad financial knowledge base to draw from in a variety of roles and organisations in the future.
Understanding financial viability and decision-making processes are essential for operating small businesses. This is equally true of both the continued operations of established businesses and the founding of new ventures. Beyond the operation of businesses, ākonga will have opportunities to develop deeper connections with personal financial capability, and a greater understanding of the financial concepts they encounter in their daily lives.
Exploring the role of pūtake in business operations will have ākonga weigh financial information against social and cultural factors. This experience with complex problem solving can be applied in fields such as governance, community organisation, and project management.
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Documents Count: 3
[ File Resource ]
- Title: CM Level 1 Course Outline 1
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/CM%20Level%201%20Course%20Outline%201.docx?VersionId=NEC6t5cNgWbcETMSMj84bnZoKDafEKRp
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- CM Level 1 Course Outline 1.docx
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- Title: CM Level 1 Course Outline 2
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- CM Level 1 Course Outline 2.docx
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- Title: CM Level 1 Course Outline 3
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- CM Level 1 Course Outline 3.docx
[ File Resource ]
- Title: CM Level 1 Course Outline 1
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- CM Level 1 Course Outline 1.docx
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- Title: CM Level 1 Course Outline 2
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- CM Level 1 Course Outline 2.docx
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- Title: CM Level 1 Course Outline 3
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- CM Level 1 Course Outline 3.docx
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Commerce
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Commerce
Links Title: Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Commerce
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Commerce
Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
- Description: Level 1 Commerce
URL: https://ncea.education.govt.nz/mi/teacher-subject-resources#social-sciences
Description: Level 1 Commerce
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 Commerce 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 Commerce 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: 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 - rangatiratanga. When I think of this word
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.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whanaungatanga
- Description: This video explores Whanaungatanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772283287?h=59ad1716be
- Transcript: EnglishWhanaungatanga is important to us all. From whakapapa you know who your close relatives are
English
Whanaungatanga is important to us all. From whakapapa you know who your close relatives are, who your distant relatives are, what is your relationship and connection to other iwi, the whakapapa of your mother and father. That's what whanaungatanga is. Again, when we take it into the classroom, there is more to say explaining to the children who their relatives are and what are the connections between each of them. Through whanaungatanga we know who we are and where we are heading.
For me, what we know as whanaungatanga involves the relationships within the whānau. There are no stronger bonds, no better bonds than those between whānau, are there? So my desire is to see this within sports teams, in the classroom or in groups, in the kapa haka group, and to see bonds like those within whānau. So, yes, it's such an important concept to me. And what I would promote and what I promote in my classroom or my sports team that I coach, or groups that I might be a part of, is creating these bonds of whanaungatanga, which is what we’re trying to capture that real strong bond that, you know, familial members have, which are so strong. And if we can have that between our classes, our students, and our kaiako and across kāhui ako then those can survive many things and that pull which is what whanaungatanga is, that connection is so strong that we can just we can get on with the mahi. We can have some setbacks and we can succeed. And ultimately, our hononga (connection) remain the same.
So for me too, I think that there’s two elements for me. So there is for me personally when I think about whanaungatanga, it is about the interrelationships between my whakapapa. Yeah? Those who I am, the people that I am born into and with and alongside. So it brings to mind things like tuakana, teina, roles and responsibilities, so the nature in which the relationships play out. And then I'm more conscious in my professional role or within schools that actually we've wanted to draw across lots of those key elements or indicators of good, strong relationships from a customary context into a school-based context. And thinking about whanaungatanga, or whakawhanaungatanga, the enactment of it. We need to think about what are powerful relationships of interdependence when we observe students working with other students? And for example, some teachers have talked about the fact that students actively choose to work in multicultural groupings of their own choice because they're able to value each other's point of view. Others think about, well, what does a fundamental relationship of interdependence look like teacher-to-teacher, or kaiako-to-kaiako? And again, what does it look like when we are in our team meetings, with regard to a diversity of opinion, diversity of insight, diversity of ideas, thoughts and planning? But equally, we also have to think about - what does it look like kura out to our whānau, out to our community? What do fundamental relationships of interdependence look like then? And that might be us positioning ourselves as learners rather than simply as kaiako.
Te Reo Māori
He nui te whanaungatanga ki a tātou. Ka hoki anō ki te whakapapa o te tangata. Mai i te whakapapa ka mōhio koe ko wai ōu whanaunga tata ko wai ōu whanaunga tawhiti, he aha tōu whanaungatanga, tōu honotanga ki tētahi atu iwi ngā whakapapa o tōu māmā me tōu pāpā Koinā te āhuatanga o te whanaungatanga. Kuhu mai anō tēnei i roto i ngā akomanga, arā anō te kōrero te whakamārama ki ngā tamariki ko wai wō whanaunga nā, he aha te honotanga ki tēnā ki tēnā ki tēnā. I runga i te whanaungatanga ka mōhio tātou ko wai tātou nā, kei hea tātou e ahu pēhea ana.
Ki ahau nei, tēnei mea ko te whanaungatanga ko ērā hononga e noho i waenganui i te whānau. Kāore he hononga e kaha, e tua atu i tēra hononga whānau ki te whānau, nē? Nā reira, ko tōku hiahia kia kitea ki ngā kapa hākinakina ki te akomanga, ki te rōpū rānei, te rōpū kapa haka ā, kia kitea ēnei hononga pērā i tērā o te whānau. Nā reira, Āe, e pērā rawa ana te nui o tēnei kaupapa ki a au ā, ko tāku e whakatairanga ai, ā, ko tāku e whakatairanga nei i tōku akomanga i ngā kapa hākinakina e whakaakona nei e au, i ngā rōpū kei reira au pea hei mema Ko te hanga i ēnei hononga o te whanaungatanga, arā ko te whakamātautau kia mau i a tātou tērā hononga tino kaha, e mōhio ana koe, e puritia nei e ngā mema o te whānau, he pērā rawa te kaha. Ā, mēnā ka pērā i waenganui i ā mātou karaihe, i ā mātou ākonga i ā mātou kaiako hoki, ā, puta noa i te kāhui ako ka ora ai rātou i ngā āhuatanga maha, ā, ā, ko taua kumetanga me taua whanaungatanga, e pērā rawa taua hononga ka taea noatia e tātou te mahi te mahi, ā, ahakoa ētahi heke ka puta ngā piki. Ā, i te mutunga iho, e toitū ana ō tātou nei hononga.
Nā, mōku ake hoki, ki tōku whakaaro e rua ngā wāhanga. Nā reira mōku ake ina whakaarotia te whanaungatanga e au e pā ana tērā ki ngā piringa maha nō roto mai i tōku nei whakapapa. Nē rā? Ki ērā tāngata o te whānau e whānau mai ana au, e noho tahi ana au. Nā, ka mahara ake ngā mea pēnei i te tuakana, i te teina, ngā tūranga me ngā haepapa, arā ko te āhuatanga kei roto rā te haere o ngā piringa. Ka mutu, kei roto i tōku tūranga ngaio, kei roto rānei i ngā kura, he tūoho ake au kua hiahia mātou kia tōia he maha o aua wāhanga matua aua tohu rānei o ngā hononga pai, hononga kaha rānei mai i tētahi horopaki ā-tikanga ki tētahi horopaki ā-kura. Me te whakaaro hoki ki te whanaungatanga, ki te whakawhanaungatanga rānei, me tōna whakatinanatanga. Me whakaaro tātou he aha ngā hononga kaha e taupuhipuhi ana nō mātou e mātakitaki ana i ngā ākonga e mahi tahi ana ki ngā ākonga? Hei tauira, kua kōrerohia e ētahi kaiako mō te meka e kaha kōwhiri ana ngā ākonga ki te mahi i ngā rōpū kākano maha nā te mea ka taea e rātou te ngākaunui i ngā tirohanga o tēnā, o tēna. E whakaaro ana ētahi atu, he aha te āhua nei o tētahi tino piringa taupuhipuhi kaiako ki te kaiako? Me te mea anō, he aha tōna āhua i roto i ō tātou hui ā-rōpū e pā ana ki te kanorau o ngā tirohanga, o te māramatanga, te kanorau o ngā huatau, o ngā whakaaro me te whakamahere? Me ōrite tō mātou whakaaro, he pēhea tōna āhua mai i te Kura ki ō mātou whānau, ki tō mātou hapori? Me te aha he pēhea te āhua nei o ngā tino piringa taupuhipuhi? Ko te whakautu pea ko te whakanohoia o tātou hei ākonga, kaua hei kaiako aneke.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kaitiakitanga
- Description: This video explores Kaitiakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772284689?h=1b389e72bb
- Transcript: EnglishWhat is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga
English
What is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga, our whakapapa and tūrangawaewae. There are many roles for the kaitiaki. We hear that the kaitiaki should protect Papatūānuku and treasures like our rivers, the seas, all those things. But kaitiaki, what is that? What is kaitiakitanga as it affects our children? Who are they looking after? What is kaitiakitanga as it affects our teachers?
Most often, kaitiakitanga is associated with the environment alone, alone, but we all know it's much more, the whole world. In every context we find kaitiakitanga there.
I think that when we start to think about the enactment of kaitiakitanga, that it is an active space, it’s not passive. That when we take responsibility for the guardianship over something, then that's an active role. What are we doing if we're, I don't know, in climate change, I guess? What does that mean in terms of my responsibility to be able to see that I am fundamentally in a relationship with the world, the changing world? I am in a reciprocal relationship. So what I do has an effect or an impact not only on people, but on place, on wairua, on all of those sorts of things. So it is a requirement for me to think consciously about action and reaction, that my actions have a reaction in the context in which I work. And so, yeah, for me, I think that it's about seeing ourselves in relationship again with those multiple spaces.
And taking responsibility for it. Every child will have a responsibility not just for themselves but for the whole class. You know, you have a role to play so you have to play it. Play it well and look after what you've got, you know. Preserve what you got, it's a taonga. And do your best. Because if you look after the taonga now, it'll be handed down. That'll be a tauira (example) for the next ones under you.
And can I just say that too, going back to if we've got Papatūānuku and we see Papatūānuku as our mother, not as a commodity, not as something I can buy, sell or exchange, then actually it fundamentally puts me in a position of a different relationship as I am nurturing my mother because I recognise that my mother also nurtures me. And that's what I mean in terms of that more complex notion of action and reaction. We don't sit outside and above the earth to manipulate it. We are part of it. And then kaitiakitanga occurs in that relationship.
Te Reo Māori
He aha tēnei te kaitiakitanga? Kaitiakitanga, he kai … tiaki i te tangata. He kaitiaki i wā tātou kōrero i mahia i waenganui i a tātou i tēnei rangi. Te kaitiaki o ngā āhuatanga pēnei i wā tātou tikanga, i wā tātou whakapapa, tūrangawaewae He nui ngā mahi mō te kaitiaki. Kei te rongo tātou ko te kaitiaki me tiaki i a Papatūānuku me tiaki i wā tātou taonga pēnei i wā tātou awa, te moana, ērā āhuatanga katoa. Engari ko te kaitiaki, he aha tērā? He aha te kaitiakitanga e pā ana ki wā tātou tamariki? Kei te tiaki rātou i a wai? He aha te kaitiakitanga e pā ana ki wā tātou kaiako?
Ko te nuinga o te wā ka noho te kaitiakitanga ki te taiao anake anake, engari mōhio ana tātou he maha, te ao katoa, i ngā horopaki katoa he kaitiakitanga ki reira.
Ki tāku, ka tīmata tātou ki te mahara mō te whakatinana o te kaitiakitanga ka kitea he wāhi ngangahau, ehara i te hāngū. Arā ka riro mā tātou e kaitiaki tētahi mea, he mahi ngangahau tērā. Kei te aha tātou mēnā, me kī pea, i roto i te āhuarangi hurihuri? He aha te tikanga o tērā e pā ana ki tōku nei haepapa kia taea ai te kite kei roto au i tētahi piringa whakapū ki te ao, ki te ao hurihuri? Kei roto au i tētahi piringa whakautuutu. Me te aha ko taku mahi e pā ana, kaua ki ngā tāngata anake, engari kē ki te takiwā, ki te wairua, ki erā momo āhuatanga katoa. Nō reira he herenga māku kia āta whakaaro mō ngā mahi me ngā uruparenga, arā he urupare ki āku mahi i roto i te horopaki e mahi nei au. Nō reira, āe, mōku ake, ko te kite anō i a tātou anō e whai hononga ana ki aua wāhi maha te take.
Me te kawe haepapa mōna. Kei ia tamaiti, kei ia tamaiti he haepapa. Kaua mō rātau anake, engari mō te akomanga katoa. E mōhio ana koe, he mahi māu, nō reira, me mahi, kia pai te mahi, ā, tiakina ō mea, e mōhio ana koe, rokirokia ō mea. He taonga, ā, kia pai katoa tāu mahi. Nā te mea, mēnā kei te tiaki koe i te taonga ināianei, ka tukuna ihotia. Ka noho tērā hei tauira mā ērā atu e whai ake nei i a koe.
Ā, ka taea e au te tāpiri atu, me te hokinga atu ki a Papatūānuku, ā, ka kite tātou i a Papatūānuku hei whaea mō tātou, kaua hei taonga hoko, kaua hei tētahi mea ka taea te hoko atu, hoko mai, tauhokohoko rānei ka noho pū au i tētahi piringa rerekē e poipoi ana au i tōku nei whaea nā te mea e mōhio ana au e poipoi ana hoki tōku whaea i a au. Ā, koinā tōku i whakaaro nei mō te ariā pīroiroi ake mō te mahi me te uruparenga. Kāore tātou e noho nei i waho, i runga hoki i te ao, whāwhā ai. He wāhanga tātou o tērā. Me te aha ka puta te kaitiakitanga i taua piringa.
Assessment Matrix
Conditions of Assessment for internally assessed standards
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
Assessors should ensure student evidence at any achievement level includes discussion of pūtake in the context of an organisation’s financial decision-making. The evidence that shows understanding of pūtake is necessary to pass the Standard but does not contribute to the Achievement, Achievement with Merit, or Achievement with Excellence grade.
Assessor involvement during the assessment event is limited to monitoring and guiding the early direction of the work, including guidance on the selection and use of a financial tool. If helpful, assessors can provide checkpoints at specific stages to check progress on:
- gathering evidence
- sourcing financial documents
- preparing a presentation.
Student work which has received sustained or detailed feedback is not suitable for submission towards this Standard.
At the start of the assessment event, assessors need to stipulate or approve the selection of an organisation, its pūtake, and a decision that they could make or have made.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
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.
Standard-specific Requirements
Assessor involvement during the assessment event is limited to monitoring and guiding the early direction of the work, including guidance on the use of an appropriate model or concept. Using pricing strategies in isolation to support a description or explanation may not generate sufficient evidence to meet the requirements of the standard. Assessors should direct students to use their chosen strategy in conjunction with another concept or model (eg supply and demand, projected income statement, or cost/volume/profit analysis). Student work which has received sustained or detailed feedback is not suitable for submission towards this Achievement Standard.
At the start of the assessment event, assessors need to stipulate or approve the selection of an organisation and item for price consideration.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Achievement Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Achievement Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.