What is Social Studies about?
[ Video Resource ]
- Title: Social Studies
- Description: Social Studies Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/571926798
- Transcript: In conversation with Maria Perreau Michael Cabral-Tarry Desiree Hughes Transcript to come. Edit as a contentauthor (colinauthor)
In conversation with
Maria Perreau
Michael Cabral-Tarry
Desiree Hughes
Transcript to come.
Edit as a contentauthor (colinauthor)
Subject-specific terms can be found in the glossary.
What is Social Studies about?
Social Studies is about people — who they are, what they do, how they change, and what happens to them. The subject’s purpose is for ākonga to develop understanding, knowledge, and skills in relation to social, cultural, economic, and political processes. This enables ākonga to participate in society as critically informed, ethical, and empathetic citizens with a concern for and commitment to the wellbeing of whānau, hapū, iwi, hapori, and wider society. Social Studies emphasises experiences in Aotearoa New Zealand and the Pacific region, and connectedness with the wider world. Social Studies inquiry and social action are integral to Social Studies.
Social Studies inquiry
Across all levels, ākonga will engage in Social Studies inquiry to explore contemporary social issues and inform decision-making related to social actions. Social Studies inquiry supports ākonga to develop knowledge and understandings related to the Big Ideas and Significant Learning. Social Studies inquiry can inform and challenge ākonga to think critically about contemporary social issues and their impacts on people or places. It can also lead to ethical decision-making in relation to participation in social actions.
Social Studies inquiry is underpinned by culturally sustaining values and approaches that ākonga can engage with to ensure that inquiry occurs with ethical consideration. For example, ākonga may engage with Kaupapa Māori Research as an approach, framework, or methodology that emphasises whakawhanaungatanga and relationship-building with people at the centre of a social issue. Ākonga may also choose to talanoa — an indigenous Pacific approach and research methodology — to bring people together, share stories, and understand the meaning that events have for participants without the pressure of a predetermined expectation for agreement.
Using a Social Studies inquiry approach, ākonga will:
- understand and use appropriate inquiry frameworks that are culturally sustaining and ethically sound
- ask questions and gather information and background ideas to deepen conceptual understanding with attention to mātauranga Māori and Pacific knowledges
- explore and analyse values and perspectives related to societal ideas and issues
- consider the ways in which people make decisions and participate in social action
- suggest possible solutions, resolutions, and responses that may be required
- reflect on and evaluate the understandings they have developed
- reflect on their positionality to acknowledge the impact their position (background) has on research and potential bias.
Social action
Across all levels, ākonga should be provided with the opportunity to participate in social action in relation to a contemporary social issue. Through Social Studies processes, practices, and skills, ākonga will learn how to research, evaluate the integrity of sources, communicate, reason, argue, and make decisions about a social action. Ākonga can collaborate with others to make informed decisions and create solutions for social issues, drawing on multiple perspectives to ensure solutions are ethical, just, and inclusive.
At the centre of social action is participation. It includes one’s personal agency and actions, and understanding of others’ agency and actions, whether individual or collective. At the wider societal level, participation includes citizenship actions undertaken to engage in the life of a community, nation, or beyond.
Through participation, ākonga gain deeper conceptual, critical, and affective understanding about how society operates. Ākonga can collaborate with their peers and engage with whānau, hapū, iwi, and hapori to support their understanding of how to respond to contemporary social issues in culturally sustaining ways. Learning to nurture the vā supports ākonga to appreciate the diversity of people and their contexts. Nurturing the vā will encourage ākonga, who are participating in social action, to understand the need to protect those at the centre of a social issue.
Subject-specific terms can be found in the glossary.
What is Social Studies about?
Social Studies is about people — who they are, what they do, how they change, and what happens to them. The subject’s purpose is for ākonga to develop understanding, knowledge, and skills in relation to social, cultural, economic, and political processes. This enables ākonga to participate in society as critically informed, ethical, and empathetic citizens with a concern for and commitment to the wellbeing of whānau, hapū, iwi, hapori, and wider society. Social Studies emphasises experiences in Aotearoa New Zealand and the Pacific region, and connectedness with the wider world. Social Studies inquiry and social action are integral to Social Studies.
Social Studies inquiry
Across all levels, ākonga will engage in Social Studies inquiry to explore contemporary social issues and inform decision-making related to social actions. Social Studies inquiry supports ākonga to develop knowledge and understandings related to the Big Ideas and Significant Learning. Social Studies inquiry can inform and challenge ākonga to think critically about contemporary social issues and their impacts on people or places. It can also lead to ethical decision-making in relation to participation in social actions.
Social Studies inquiry is underpinned by culturally sustaining values and approaches that ākonga can engage with to ensure that inquiry occurs with ethical consideration. For example, ākonga may engage with Kaupapa Māori Research as an approach, framework, or methodology that emphasises whakawhanaungatanga and relationship-building with people at the centre of a social issue. Ākonga may also choose to talanoa — an indigenous Pacific approach and research methodology — to bring people together, share stories, and understand the meaning that events have for participants without the pressure of a predetermined expectation for agreement.
Using a Social Studies inquiry approach, ākonga will:
- understand and use appropriate inquiry frameworks that are culturally sustaining and ethically sound
- ask questions and gather information and background ideas to deepen conceptual understanding with attention to mātauranga Māori and Pacific knowledges
- explore and analyse values and perspectives related to societal ideas and issues
- consider the ways in which people make decisions and participate in social action
- suggest possible solutions, resolutions, and responses that may be required
- reflect on and evaluate the understandings they have developed
- reflect on their positionality to acknowledge the impact their position (background) has on research and potential bias.
Social action
Across all levels, ākonga should be provided with the opportunity to participate in social action in relation to a contemporary social issue. Through Social Studies processes, practices, and skills, ākonga will learn how to research, evaluate the integrity of sources, communicate, reason, argue, and make decisions about a social action. Ākonga can collaborate with others to make informed decisions and create solutions for social issues, drawing on multiple perspectives to ensure solutions are ethical, just, and inclusive.
At the centre of social action is participation. It includes one’s personal agency and actions, and understanding of others’ agency and actions, whether individual or collective. At the wider societal level, participation includes citizenship actions undertaken to engage in the life of a community, nation, or beyond.
Through participation, ākonga gain deeper conceptual, critical, and affective understanding about how society operates. Ākonga can collaborate with their peers and engage with whānau, hapū, iwi, and hapori to support their understanding of how to respond to contemporary social issues in culturally sustaining ways. Learning to nurture the vā supports ākonga to appreciate the diversity of people and their contexts. Nurturing the vā will encourage ākonga, who are participating in social action, to understand the need to protect those at the centre of a social issue.
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 Social Studies Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, inform this subject’s Big Ideas and Significant Learning. 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)
For Social Studies, the whakatauākī asks kaiako and ākonga to think about what is the most significant thing, and what is important to whānau, hapū, iwi, hapori, and their whakapapa? The whakatauākī places emphasis on ideas of interconnectedness, social action, reciprocity, power, and leadership with a focus on responsibilities and obligations, participation, and protection.
The whakatauākī can be used as a framework for Social Studies inquiry and social action. The kākano (seed), pakiaka (root system), and rito of the whakatauākī encourage ākonga to consider the intent and methodology of their Social Studies inquiry and social action.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6 and indicative learning for Levels 7 and 8. Kaiako can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in Social Studies.
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 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 three Big Ideas in Social Studies. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
The Social Studies Big Ideas are connected through shared concepts relating to culture, identity, social organisation, and globalisation. At each level, Significant Learning aligns with several Big Ideas. Significant Learning can be grouped to explore social issues and ideas related to these. The Significant Learning enables rich engagement with mātauranga Māori, Pacific knowledges, and other knowledges, values, and lived experiences.
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 Social Studies Big Idea.
The Social Sciences Learning Area curriculum, including its whakatauākī, inform this subject’s Big Ideas and Significant Learning. 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)
For Social Studies, the whakatauākī asks kaiako and ākonga to think about what is the most significant thing, and what is important to whānau, hapū, iwi, hapori, and their whakapapa? The whakatauākī places emphasis on ideas of interconnectedness, social action, reciprocity, power, and leadership with a focus on responsibilities and obligations, participation, and protection.
The whakatauākī can be used as a framework for Social Studies inquiry and social action. The kākano (seed), pakiaka (root system), and rito of the whakatauākī encourage ākonga to consider the intent and methodology of their Social Studies inquiry and social action.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6 and indicative learning for Levels 7 and 8. Kaiako can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in Social Studies.
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 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 three Big Ideas in Social Studies. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
The Social Studies Big Ideas are connected through shared concepts relating to culture, identity, social organisation, and globalisation. At each level, Significant Learning aligns with several Big Ideas. Significant Learning can be grouped to explore social issues and ideas related to these. The Significant Learning enables rich engagement with mātauranga Māori, Pacific knowledges, and other knowledges, values, and lived experiences.
Big Idea Body:
Ākonga bring their own identities, cultures, lived experiences, and knowledge to Social Studies. They are enabled via Social Studies inquiry, to apply their own lens and those of others to social issues, and to explore the causes and consequences of change.
Social Studies considers identities and cultures in the broadest terms, encouraging wide exploration and promoting diversity and inclusion. Culture and identity are closely connected. Social Studies offers ākonga opportunities to examine the relationship between them, and how they are shaped by perspectives and worldviews, beliefs and values, wairuatanga, and religion.
Cultures and identities can change. Ākonga explore what change means for people and how it shapes society. Cultural interactions (anything from conversations to colonisation) and other factors, such as social, economic, political, religious, technological, and environmental factors, can cause change. However, people can also act as kaitiaki to protect and maintain their own and others’ culture and identities. This can lead to cultural continuity instead of change.
Social Studies asks, what happens next? What does change or continuity mean for people, and how does it shape society? This opens the dialogue between kaiako and ākonga, creating a conversation about real life that ākonga experience, and enabling kaiako to perceive the world as their ākonga might.
Ākonga can investigate and discuss complex ideas and concepts. This might include how cultural expression and status in a community or society can reflect aspects of power, privilege, and cultural dominance, and the impacts on minority groups.
Cultures are dynamic and change through hononga and interaction
Ākonga bring their own identities, cultures, lived experiences, and knowledge to Social Studies. They are enabled via Social Studies inquiry, to apply their own lens and those of others to social issues, and to explore the causes and consequences of change.
Social Studies considers identities and cultures in the broadest terms, encouraging wide exploration and promoting diversity and inclusion. Culture and identity are closely connected. Social Studies offers ākonga opportunities to examine the relationship between them, and how they are shaped by perspectives and worldviews, beliefs and values, wairuatanga, and religion.
Cultures and identities can change. Ākonga explore what change means for people and how it shapes society. Cultural interactions (anything from conversations to colonisation) and other factors, such as social, economic, political, religious, technological, and environmental factors, can cause change. However, people can also act as kaitiaki to protect and maintain their own and others’ culture and identities. This can lead to cultural continuity instead of change.
Social Studies asks, what happens next? What does change or continuity mean for people, and how does it shape society? This opens the dialogue between kaiako and ākonga, creating a conversation about real life that ākonga experience, and enabling kaiako to perceive the world as their ākonga might.
Ākonga can investigate and discuss complex ideas and concepts. This might include how cultural expression and status in a community or society can reflect aspects of power, privilege, and cultural dominance, and the impacts on minority groups.
Big Idea Body:
Societies are developed through a range of diverse systems that have multiple impacts on the lives of people. Ākonga learn about social organisation in the past and present and consider implications and challenges for the future. They develop understanding of place in these societal systems, informed by their own lived experiences.
This Big Idea can encompass a breadth of systems. Ākonga can examine political, economic, and justice systems. This Big Idea also gives opportunities to explore and compare social, cultural, traditional, and spiritual forms of decision-making systems.
Decision-making is at the heart of this Big Idea. Ākonga will consider contested beliefs, values, perspectives, and world-views that underpin people’s dispositions, actions, and decision making. Ākonga will learn how decision-making frameworks determine the roles and responsibilities, rights and obligations people have. Ākonga will examine the importance of nurturing vā in decision-making. In turn, they develop understanding of how these frameworks evolve and are shaped by values and beliefs, ideology, norms, and customs.
Ākonga will develop understanding of the contested and controversial nature of concepts such as ‘rights’ and ‘justice’ in systems, and their relationship with past decisions and actions. They can explore how power, privilege, and control in decision-making are central to the impacts on people and their experiences. This Big Idea involves a critical examination of the challenges faced by people such as marginal groups, and barriers to participation.
Ākonga will consider possible future change in social structures, through understanding, questioning, and critiquing the status quo. They will understand how they may be able to participate to influence decision-making, or bring about change that benefits the wellbeing of the collective, such as through social action, political engagement, or policy processes.
Societies are made up of diverse systems
Societies are developed through a range of diverse systems that have multiple impacts on the lives of people. Ākonga learn about social organisation in the past and present and consider implications and challenges for the future. They develop understanding of place in these societal systems, informed by their own lived experiences.
This Big Idea can encompass a breadth of systems. Ākonga can examine political, economic, and justice systems. This Big Idea also gives opportunities to explore and compare social, cultural, traditional, and spiritual forms of decision-making systems.
Decision-making is at the heart of this Big Idea. Ākonga will consider contested beliefs, values, perspectives, and world-views that underpin people’s dispositions, actions, and decision making. Ākonga will learn how decision-making frameworks determine the roles and responsibilities, rights and obligations people have. Ākonga will examine the importance of nurturing vā in decision-making. In turn, they develop understanding of how these frameworks evolve and are shaped by values and beliefs, ideology, norms, and customs.
Ākonga will develop understanding of the contested and controversial nature of concepts such as ‘rights’ and ‘justice’ in systems, and their relationship with past decisions and actions. They can explore how power, privilege, and control in decision-making are central to the impacts on people and their experiences. This Big Idea involves a critical examination of the challenges faced by people such as marginal groups, and barriers to participation.
Ākonga will consider possible future change in social structures, through understanding, questioning, and critiquing the status quo. They will understand how they may be able to participate to influence decision-making, or bring about change that benefits the wellbeing of the collective, such as through social action, political engagement, or policy processes.
Big Idea Body:
Global flows of ideas, people, and objects interact with and influence present societies and possible futures. In Social Studies, ākonga explore how we live in an interconnected world where global flows interact and impact people.
Ākonga can explore key global social, cultural, economic, political, and environmental flows that influence places and societies. Some examples of global flows are: migration, global indigenous movements, trade, industrialisation, and technological innovation.
Ākonga can learn about different impacts and responses, including in relation to people’s identities, cultural practices, and beliefs. For example, ākonga will learn about the growing diversity of societies and communities due to increased flows of people, and different responses to growing multiculturalism.
Global flows can influence conversations about different worldviews on globalisation and what it means to be a global citizen. Ākonga can explore what citizens of a nation can do to address global issues, such as international conflicts, climate change, and global pandemics. They will also consider how Māori and Pacific voices are heard, seen, and acted upon in response to global flows.
Ākonga will develop skills and understanding in critiquing problem-solving and decision-making at the global level. This could include examining power, sovereignty, cultural dominance, and the ongoing impacts of colonisation. Ākonga will also consider possible futures in specific contexts and envision how they could come about.
Global flows influence societies
Global flows of ideas, people, and objects interact with and influence present societies and possible futures. In Social Studies, ākonga explore how we live in an interconnected world where global flows interact and impact people.
Ākonga can explore key global social, cultural, economic, political, and environmental flows that influence places and societies. Some examples of global flows are: migration, global indigenous movements, trade, industrialisation, and technological innovation.
Ākonga can learn about different impacts and responses, including in relation to people’s identities, cultural practices, and beliefs. For example, ākonga will learn about the growing diversity of societies and communities due to increased flows of people, and different responses to growing multiculturalism.
Global flows can influence conversations about different worldviews on globalisation and what it means to be a global citizen. Ākonga can explore what citizens of a nation can do to address global issues, such as international conflicts, climate change, and global pandemics. They will also consider how Māori and Pacific voices are heard, seen, and acted upon in response to global flows.
Ākonga will develop skills and understanding in critiquing problem-solving and decision-making at the global level. This could include examining power, sovereignty, cultural dominance, and the ongoing impacts of colonisation. Ākonga will also consider possible futures in specific contexts and envision how they could come about.
Key Competencies in Social Studies
Developing Key Competencies through Social Studies
New Zealand Curriculum Key Competencies align with key purposes of Social Studies, such as equipping students to be critically literate, active, and future-facing thinkers and citizens. These are inherent in Social Studies inquiry processes.
Thinking
Students of Social Studies will:
- problem-solve by asking questions — such as what do we do about this issue? What are the challenges and possible responses?
- use inquiry frameworks appropriately
- engage in critical thinking and analysis — such as evaluating evidence, developing perspective thinking, and making informed decisions
- think creatively — such as planning, considering personal and group action, and considering possible futures
- interpret a range of resources, making meaning from research.
Using language, symbols, and text
Students of Social Studies will:
- engage with oral and written language, and visual and audio media
- access and communicate information in a variety of formats
- develop multiple literacies — such as digital, popular culture, and media
- use clear, logical writing with supporting evidence, multiple sources, and robust, ethical research skills
- use diverse knowledges obtained and expressed in different ways
- learn specific concepts and develop connected, conceptual understanding.
Relating to others
Students of Social Studies will:
- understand principles of ako, mana whenua, and mana motuhake within kaupapa Māori
- undertake authentic tasks where they can engage with families and communities
- engage in Social Studies inquiry processes — exploring and understanding values, points of view and perspectives, valuing diversity, acting in a sensitive and ethical matter, and being aware of how their actions may affect others
- develop their empathy, compassion, and respect.
Managing self
Students of Social Studies will:
- develop increasing responsibility for managing own learning and choice — such as when using Social Studies inquiry frameworks
- manage hauora, particularly in the context of challenging social issues
- gain deep understandings of human society and skills to equip them as citizens
- reflect on social issues and the (further) action or responses that may be required.
Participating and contributing
Students of Social Studies will:
- actively engage in their learning and collaborate with others
- practice active listening and focused dialogue, in a space where presented ideas are questioned and critiqued
- use their learning in situations that matter to them, potentially bringing about change
- engage in talanoa, wānanga, or discussion to develop critical and empathetic thinking as a community of learners.
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 Social Studies
New Zealand Curriculum Key Competencies align with key purposes of Social Studies, such as equipping students to be critically literate, active, and future-facing thinkers and citizens. These are inherent in Social Studies inquiry processes.
Thinking
Students of Social Studies will:
- problem-solve by asking questions — such as what do we do about this issue? What are the challenges and possible responses?
- use inquiry frameworks appropriately
- engage in critical thinking and analysis — such as evaluating evidence, developing perspective thinking, and making informed decisions
- think creatively — such as planning, considering personal and group action, and considering possible futures
- interpret a range of resources, making meaning from research.
Using language, symbols, and text
Students of Social Studies will:
- engage with oral and written language, and visual and audio media
- access and communicate information in a variety of formats
- develop multiple literacies — such as digital, popular culture, and media
- use clear, logical writing with supporting evidence, multiple sources, and robust, ethical research skills
- use diverse knowledges obtained and expressed in different ways
- learn specific concepts and develop connected, conceptual understanding.
Relating to others
Students of Social Studies will:
- understand principles of ako, mana whenua, and mana motuhake within kaupapa Māori
- undertake authentic tasks where they can engage with families and communities
- engage in Social Studies inquiry processes — exploring and understanding values, points of view and perspectives, valuing diversity, acting in a sensitive and ethical matter, and being aware of how their actions may affect others
- develop their empathy, compassion, and respect.
Managing self
Students of Social Studies will:
- develop increasing responsibility for managing own learning and choice — such as when using Social Studies inquiry frameworks
- manage hauora, particularly in the context of challenging social issues
- gain deep understandings of human society and skills to equip them as citizens
- reflect on social issues and the (further) action or responses that may be required.
Participating and contributing
Students of Social Studies will:
- actively engage in their learning and collaborate with others
- practice active listening and focused dialogue, in a space where presented ideas are questioned and critiqued
- use their learning in situations that matter to them, potentially bringing about change
- engage in talanoa, wānanga, or discussion to develop critical and empathetic thinking as a community of learners.
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
Social Studies has connections to a wide variety of Learning Areas and individual subjects. Kaiako can easily form bridges across and between subjects via the Big Ideas, key concepts integrated into the Significant Learning and contexts used to explore these, and through Social Studies inquiry and social action. This means ākonga can transfer their learning from Social Studies to other subjects and draw on their other subjects to support learning in Social Studies.
Examples of subjects sharing key concepts with Social Studies include:
- Social Sciences: Environment and Societies, History, Geography, Tourism, Media Studies, Religious Studies, and Commerce
- Health and Physical Education: Health Studies, Physical Education
- The Arts: Visual Arts, Drama, Te Ao Haka
- Te Reo Māori.
Examples of subjects sharing key skills with Social Studies include:
- English
- History
- Learning Languages
- Technology: Design and Visual Communication
- Sciences.
Social Studies has connections to a wide variety of Learning Areas and individual subjects. Kaiako can easily form bridges across and between subjects via the Big Ideas, key concepts integrated into the Significant Learning and contexts used to explore these, and through Social Studies inquiry and social action. This means ākonga can transfer their learning from Social Studies to other subjects and draw on their other subjects to support learning in Social Studies.
Examples of subjects sharing key concepts with Social Studies include:
- Social Sciences: Environment and Societies, History, Geography, Tourism, Media Studies, Religious Studies, and Commerce
- Health and Physical Education: Health Studies, Physical Education
- The Arts: Visual Arts, Drama, Te Ao Haka
- Te Reo Māori.
Examples of subjects sharing key skills with Social Studies include:
- English
- History
- Learning Languages
- Technology: Design and Visual Communication
- Sciences.
Pathways
Learning Pathway
Social Studies supports multiple learning and career pathways for ākonga. Through exploration of Big Ideas and Significant Learning through Social Studies inquiry and social action at Curriculum Levels 6, 7, and 8, ākonga build the skills, knowledge, and understanding to prepare for a variety of pathways beyond school.
Skills developed through Social Studies transfer to life and employment. They include:
- communication skills
- teamwork and collaboration skills
- problem-solving and decision-making
- resilience
- emotional intelligence
- empathy
- critical thinking and reflection
- planning and organisation.
Beyond school, Social Studies can prepare ākonga for further education and training related to careers in a range of pathways such as:
- social and community services such as human resources manager, policy advisor & analyst, settlement worker, nurse, lawyer, researcher, advocate, entrepreneur, international relations advisor
- services such as administrator, liaison, support worker, emergency services
- creative industries such as actor, director, event manager, presenter, author, copy writer, communications advisor
- primary industries such as assurance manager, consultant, technician
- construction and infrastructure such as manager, engagement advisor, consultant, surveyor
- manufacturing and technology such as technician, games developer, software developer, administrator.
Learning Pathway
Social Studies supports multiple learning and career pathways for ākonga. Through exploration of Big Ideas and Significant Learning through Social Studies inquiry and social action at Curriculum Levels 6, 7, and 8, ākonga build the skills, knowledge, and understanding to prepare for a variety of pathways beyond school.
Skills developed through Social Studies transfer to life and employment. They include:
- communication skills
- teamwork and collaboration skills
- problem-solving and decision-making
- resilience
- emotional intelligence
- empathy
- critical thinking and reflection
- planning and organisation.
Beyond school, Social Studies can prepare ākonga for further education and training related to careers in a range of pathways such as:
- social and community services such as human resources manager, policy advisor & analyst, settlement worker, nurse, lawyer, researcher, advocate, entrepreneur, international relations advisor
- services such as administrator, liaison, support worker, emergency services
- creative industries such as actor, director, event manager, presenter, author, copy writer, communications advisor
- primary industries such as assurance manager, consultant, technician
- construction and infrastructure such as manager, engagement advisor, consultant, surveyor
- manufacturing and technology such as technician, games developer, software developer, administrator.
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 Social Studies 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 Social Studies 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.
Frameworks and Pedagogical Approaches
Teaching Social Studies inquiry can include opportunities for ākonga to engage appropriately with multiple knowledges, including developing understanding of the diversity of te ao Māori and Pacific worldviews.
Kaupapa Māori Research is an approach, framework, or methodology for thinking about and undertaking research. Kaupapa Māori Research is informed by whakawhanaungatanga — “the process of establishing whānau relationships, literally by means of identifying, through culturally appropriate means, your bodily linkage, your connectedness, and therefore, an unspoken but implicit commitment to other people” (Bishop, 1998). The reciprocal nature of ako, understanding of tikanga, and the observation of mana motuhake are intrinsic to Kaupapa Māori Research.
Kaupapa Māori Research is participatory and can include wānanga. Through wānanga, ākonga can demonstrate conceptual analysis and make meaning through narrative and relational analysis — that is, finding meaningful relationships between multiple social concepts.
Talanoa in many Pacific languages can refer to a formal or informal conversation, or exchange of ideas or thoughts, typically made face to face. Talanoa is a form of dialogue that brings people together to share views without any predetermined expectations for agreement. It is deeply rooted in the sharing of stories, building empathy, and making wise and future-focused decisions for the collective good. In academic contexts, talanoa is recognised as a Pacific research methodology that focuses on understanding the meaning that events have for participants through conversation and relationship building. In Social Studies, talanoa is utilised as an indigenous Pacific approach to Social Studies inquiry.
Kaiako can support ākonga to develop critical thinking and literacy and numeracy skills. When evaluating the integrity of sources and claims and critiquing possible solutions to social issues, ākonga can draw on argumentation and reasoning.
Reference:
Bishop, R. E., (1998). Freeing ourselves from neo-colonial domination in research: A Maori approach to creating knowledge. International Journal of Qualitative Studies in Education, 11(2), 199–219
Frameworks and Pedagogical Approaches
Teaching Social Studies inquiry can include opportunities for ākonga to engage appropriately with multiple knowledges, including developing understanding of the diversity of te ao Māori and Pacific worldviews.
Kaupapa Māori Research is an approach, framework, or methodology for thinking about and undertaking research. Kaupapa Māori Research is informed by whakawhanaungatanga — “the process of establishing whānau relationships, literally by means of identifying, through culturally appropriate means, your bodily linkage, your connectedness, and therefore, an unspoken but implicit commitment to other people” (Bishop, 1998). The reciprocal nature of ako, understanding of tikanga, and the observation of mana motuhake are intrinsic to Kaupapa Māori Research.
Kaupapa Māori Research is participatory and can include wānanga. Through wānanga, ākonga can demonstrate conceptual analysis and make meaning through narrative and relational analysis — that is, finding meaningful relationships between multiple social concepts.
Talanoa in many Pacific languages can refer to a formal or informal conversation, or exchange of ideas or thoughts, typically made face to face. Talanoa is a form of dialogue that brings people together to share views without any predetermined expectations for agreement. It is deeply rooted in the sharing of stories, building empathy, and making wise and future-focused decisions for the collective good. In academic contexts, talanoa is recognised as a Pacific research methodology that focuses on understanding the meaning that events have for participants through conversation and relationship building. In Social Studies, talanoa is utilised as an indigenous Pacific approach to Social Studies inquiry.
Kaiako can support ākonga to develop critical thinking and literacy and numeracy skills. When evaluating the integrity of sources and claims and critiquing possible solutions to social issues, ākonga can draw on argumentation and reasoning.
Reference:
Bishop, R. E., (1998). Freeing ourselves from neo-colonial domination in research: A Maori approach to creating knowledge. International Journal of Qualitative Studies in Education, 11(2), 199–219
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: Manaakitanga
- Description: This video explores Manaakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772281185?h=b92fd84dac
- Transcript: EnglishWhat is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me
English
What is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me, the main purpose. I have heard of people talking about the explanation of manaakitanga. Here is the sentence — 'give mana/esteem to others'. That is one thing I have heard. So I show my manaakitanga and I express my manaakitanga for others by feeding them mana. I give mana to them. Not my mana, but I give mana to the other person. And that's how I show my manaakitanga. And then what that manifests as could be a whole range of things. It can be through my kai. It can be how I welcome them into my whare or my room. It's how I interact with them. So mana ki te tangata was a way for me to understand how I interpret manaakitanga.
Awesome. You are correct. I think, 'give esteem to others, receive esteem back,' yes? And so again, you know, it is about recognising the pre-existing mana that resides with those and what I engage with, but that then simultaneously, actually elevates my mana. So it is a reciprocal relationship that in order to elevate or to maintain my mana, it’s dependent also on recognising yours. So the mana that I recognise that exists outside of me then returns to me and equally, simultaneously, elevates my own manaaki ki te tangata. Kia ora.
Correct. The most important thing is to manaaki. No matter who it is, no matter where, the main thing is to manaaki people. Whether your manaakitanga is food, that is fine. Perhaps it is caring, it is encouraging the family. That is also fine. But the main thing is to really care for others. And that's one of the essentials of, I'd say, looking after people, of ensuring that your visitors are well looked-after, ensuring that your family is well looked-after as well, and ensuring that everything is in place so that they would be made as comfortable as possible and they would be able to go away saying ‘they really looked after us.’ Yeah, and manaakitanga is a bit like wairuatanga. Comes from the heart, eh? It's from within. You can feel whether someone wants you in the room.
If I think about manaakitanga within an educational context, what it does is it challenges teachers to think a lot more about teaching the totality of the student. It's no longer just teaching from the neck up, which is what we've done historically. We thought about our curriculum content and we've only engaged the mind. But now what we're trying to say is, what is the totality of the child that is standing in front of me? How do I meet those needs in order for their readiness to be able to learn, to engage?
Te Reo Māori
He aha tēnei mea te manaakitanga? He mea nui ki ahau. Tērā pea ko te manaakitanga te tino mea ki ahau, te tino kaupapa. Kua rongo au i tētahi kōrero mō te whakamārama ki te manaakitanga. Ko tēnei te rerenga kōrero ‘mana ki te tangata’, ko tērā tētahi kōrero i rongo au. Ka whakaatu au i te manaakitanga me te whakaari i taku manaakitanga ki te tangata mā te whāngai i a rātou ki te mana, ka whakamana au i a rātou. Kaua ko taku mana, engari ka tuku au i te mana ki tētahi atu. Koirā te āhua o taku manaakitanga. Nā, he nui ngā mea ka puta mai i tērā. Ko te kai pea, ko te āhua rānei o taku pōhiri i te tangata ki roto i taku whare, taku rūma rānei. Ko aku whakawhitiwhiti ki te tangata. Nā reira ko mana ki te tangata he huarahi mōku kia mārama ai me pēhea taku whakamārama i te manaakitanga.
Rawe. Tika tāu. Tōku whakaaro, ‘mana ki atu, mana ki mai’, nē? Heoi anō, kia mōhio koe, ko te whakanui i te mana kua whiwhi kē, e noho ana i roto i te tangata, me ngā mea e whakawhitiwhitihia ana e au, engari i taua wā hoki, ko taku mana tonu tērā e piki ana. Nō reira he tauutuutu tērā hononga, otirā, e hiki ai, e pupuritia ai rānei taku mana, me whakanui ahau i tō mana. Nā, ka piki tahi hoki taku manaaki ki te tangata i roto i taku whakanui i te mana kei waho ake i ahau otirā ka hoki mai tērā ki ahau. Kia ora.
Ka pai. Ko te mea nui ko te manaaki. Nō reira, ahakoa ko wai, ahakoa i hea ko te mea nui ko te manaaki i te tangata. Ō manaakitanga, mehemea he kai, pai tērā, mehemea he awhi, he āki haere i te whānau, kei te pai anō tēnā. Engari ko te mea nui kia kaha ki te manaaki i te tangata. Koirā tētahi o ngā āhuatanga taketake ki ōku whakaaro, arā te tiaki i te tangata, te whakarite kia pai te tiaki i ō manuhiri, te whakarite e pai ana te tiaki i tō whānau hoki, me te whakarite anō kua rite katoa ngā āhuatanga kia hāneanea ai tā rātou noho ā, ka taea e rātou te hoki atu me te kī anō, Pai tērā manaaki i a mātou. Āe, he āhua rite te manaakitanga ki te wairuatanga. Ka ahu mai i te whatumanawa nē? Nō roto tonu i a koe. Ka rongo tonu te ngākau mēnā kei te hiahiatia koe i roto i te rūma.
Ina whakaaro au mō te manaakitanga i roto i te horopaki o te kura, ko tāna, he wero i ngā kaiako kia whai whakaaro ki te whakaako i te katoa o te āhua o te ākonga. Kua kore e whakaako noa mai i te kakī piki whakarunga, otirā he pērā i mua. I whai whakaaro mātou ki te marautanga, ā, ko te hinengaro anake e whakahohetia ana. Engari ko tā mātou e kī ana ināianei, he aha te katoatanga o te tamaiti e tū ana i mua i taku aroaro? Me pēhea taku whakatutuki i aua matea e rite ai rātou ki te whakauru ki ngā mahi ako?
[ Video Resource ]
- Title: Insights into kaupapa Māori: 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.
Whilst it is expected that ākonga conduct a Social Studies inquiry, it is only the findings of the inquiry that are assessed.
Students may conduct parts of the inquiry process in a group setting, for example collaborating in groups to brainstorm ideas. However, all evidence must be submitted individually and must show evidence of individual participation in a group context where appropriate.
Assessor involvement during the assessment event is limited to providing general feedback which suggests sections of student work that would benefit from further development or skills a student may need to revisit across the work. Student work that has received sustained or detailed feedback is not suitable for submission towards this Standard.
Assessor involvement during the assessment event is limited to providing general feedback which suggests sections of student work that would benefit from further development or skills a student may need to revisit across the work. Student work which has received sustained or detailed feedback is not suitable for submission towards this Standard.