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Past Matrices:
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- Title: Learning Matrix 2024
- Description: Agriculture and Horticultural Science Learning Matrix
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- Description: Agriculture and Horticultural Science Learning Matrix
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- Description: Agriculture and Horticultural Science Learning Matrix
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- Title: Horticulture and Agriculture Teachers Association of NZ
- URL: https://hata.nz/
URL: https://hata.nz/
Description:
Links Title: Additional Support
- Title: Horticulture and Agriculture Teachers Association of NZ
- URL: https://hata.nz/
URL: https://hata.nz/
Description:
Additional Support
- Title: Horticulture and Agriculture Teachers Association of NZ
- URL: https://hata.nz/
URL: https://hata.nz/
Description:
What is Agricultural and Horticultural Science about?
[ Video Resource ]
- Title: Agricultural and Horticultural Science
- Description: Agricultural and Horticultural Science Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571862330
- Transcript: In conversation withRoss RedpathNane Ivetu KayeKerry AllenTranscript below:Hopefully a refocus on learning. The assessment falls organically or naturally out of that learning
In conversation with
Ross Redpath
Nane Ivetu Kaye
Kerry Allen
Transcript below:
Hopefully a refocus on learning. The assessment falls organically or naturally out of that learning, as opposed to having a situation at the moment where pretty much everything, from the student's perspective, is about credits. I think they'll notice that they will have a presence in there with their own cultures. With the experiences, and being able to contribute from their own perspectives. I think it's also connecting with your community, and who's in your community, and ensuring that you're meeting their needs.
I think it's really important for our whanau to actually have a voice in what is happening in the classrooms, in our Kura. Because their contribution is really important, and it makes it more valuable to our students. The change package, sadly, with events in the last year, has sometimes been forgotten. When the wider community, education community, is looking at these changes. But the principles of the changes in terms of less assessments, having mātauranga to the forefront, strengthening numeracy and literacy. Whilst that is not directly Ag-Hort's responsibility, there is probably a role there in terms of building on those numeracy and literacy aspirations. Mana ōrite mō te mātauranga is a huge change for our Māori and Pasifika people in regards to the fact that our mātauranga is actually going to be recognised. To our knowledge. That's a huge game changer for us as people, for our students. What's really exciting about that is that our Māori methodologies and epistemologies are also going to be recognised in how we actually teach our tamariki. Also getting them to value their own cultures. So that's really exciting.
It's had some challenges in terms of interpreting and working with the parameters that we've been given. I guess there's a real responsibility there in terms of we are carrying our subject's future, our subject's aspirations, yeah, all those things. Not on our shoulders, but there's a responsibility there that we're trying to do the absolute best for our teachers, for our students, for our subject.
It is hard work. Trying to ensure that you represent the whole of your sector. That is Ag and Hort, because both those subjects are either taught together or separately. And taught in different manners all throughout the country. It's trying to make sure that we are representative of everybody and we're able to bring everybody's needs, wants and aspirations through to the subject. It is able to be used appropriately in every school in the country. Aligning te ao Māori and te ao Pākehā kaupapa into our forum as SEGs has been very interesting and also at the same time challenging. That's going to take Aotearoa a bit of time. Certainly engage with the process. By stepping back or putting your head in the sand is not going to make it go away. It's happening, so embrace it, engage with it, actively, positively.
Give feedback where you like something, give feedback when you don't like something. Working with others, seeing what other people are doing, kōrero with other schools, other people, other teachers across the country, see what they're doing. Also looking at what the subject association is offering, or is there other things that we can do to upskill. Or help out in the areas to meet all teachers' and students' needs.
Kaiako need to be open to change, need to be agile about what is actually in front of us. So that we can get the best results, and everybody gets to benefit. And embracing both kaupapa, te ao Māori me te ao Pākehā. That's really important for us to go forward into the future. Because it is about our tamariki. It is about growing them, and ensuring that they are culturally aware of who they are, so that they can actually go forward into the future.
Subject-specific terms can be found in the glossary.
Learning in Agricultural and Horticultural Science develops students’ understanding of the interconnectedness of all aspects of the growing environment, which includes people, soils, water, climate, plants, and animals.
This subject focuses on primary production. Ākonga will learn about on-site decisions as well as the off-site considerations that influence the production of primary products. There is a strong emphasis on environmental, social, cultural, and economic sustainability, and a focus on innovation in response to economic and environmental challenges.
Primary production is of national significance as it provides significant export earnings, self-sufficiency, and employment opportunities. The knowledge and skills that ākonga develop through their learning in Agricultural and Horticultural Science open pathways to a wide range of opportunities in life, further study, and careers, in Aotearoa New Zealand, the Pacific, and elsewhere.
The subject provides valuable opportunities for hands-on practical work that will help ākonga appreciate the growing environment.
Mā te whakaaro nui e hanga te whare; mā te mātauranga e whakaū
Big Ideas create the house; knowledge maintains it
The Science Learning Area whakataukī draws on the image of the wharenui to describe important ideas. This is significant in several ways.
Before a wharenui is built, the landscape must be considered, and the foundation must be firm and level. In science, the landscape is the physical and natural world. Respect for evidence is the foundation on which science ideas are built.
In te ao Māori, the wharenui is a physical building, a connection to whakapapa, the body of tūpuna, and a place of wānanga. There is tikanga and knowledge in every aspect of the wharenui. It is a vessel for knowledge of people, the environment, ways of doing and being, and a place where these ideas are discussed.
Science is also a place of meeting and learning, a connection to the past, and a way of discussing the present and the possible future. It can inform decisions we make about our environment. It aids technological advancement and gives better understanding of our wellbeing. In mātauranga Māori, and in science, knowledge and practices cannot be separated.
The whakataukī also refers to the maintenance of the wharenui through knowledge. To maintain the wharenui, we must think critically about new and old ideas, and constantly work to refine understanding. It is important that our ākonga and their wellbeing are always the epicentre of scientific inquiry. A safe and nurturing environment ensures a strong and thriving collective.
Subject-specific terms can be found in the glossary.
Learning in Agricultural and Horticultural Science develops students’ understanding of the interconnectedness of all aspects of the growing environment, which includes people, soils, water, climate, plants, and animals.
This subject focuses on primary production. Ākonga will learn about on-site decisions as well as the off-site considerations that influence the production of primary products. There is a strong emphasis on environmental, social, cultural, and economic sustainability, and a focus on innovation in response to economic and environmental challenges.
Primary production is of national significance as it provides significant export earnings, self-sufficiency, and employment opportunities. The knowledge and skills that ākonga develop through their learning in Agricultural and Horticultural Science open pathways to a wide range of opportunities in life, further study, and careers, in Aotearoa New Zealand, the Pacific, and elsewhere.
The subject provides valuable opportunities for hands-on practical work that will help ākonga appreciate the growing environment.
Mā te whakaaro nui e hanga te whare; mā te mātauranga e whakaū
Big Ideas create the house; knowledge maintains it
The Science Learning Area whakataukī draws on the image of the wharenui to describe important ideas. This is significant in several ways.
Before a wharenui is built, the landscape must be considered, and the foundation must be firm and level. In science, the landscape is the physical and natural world. Respect for evidence is the foundation on which science ideas are built.
In te ao Māori, the wharenui is a physical building, a connection to whakapapa, the body of tūpuna, and a place of wānanga. There is tikanga and knowledge in every aspect of the wharenui. It is a vessel for knowledge of people, the environment, ways of doing and being, and a place where these ideas are discussed.
Science is also a place of meeting and learning, a connection to the past, and a way of discussing the present and the possible future. It can inform decisions we make about our environment. It aids technological advancement and gives better understanding of our wellbeing. In mātauranga Māori, and in science, knowledge and practices cannot be separated.
The whakataukī also refers to the maintenance of the wharenui through knowledge. To maintain the wharenui, we must think critically about new and old ideas, and constantly work to refine understanding. It is important that our ākonga and their wellbeing are always the epicentre of scientific inquiry. A safe and nurturing environment ensures a strong and thriving collective.
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 Agricultural and Horticultural Science Big Idea.
The Science Learning Area, including its whakataukī, informs 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 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. At Level 6, the focus is on local production systems such as a family or community garden, marae, small holding, or local farm, but production may include commercial systems.
There are three Big Ideas in Agricultural and Horticultural Science. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
This section outlines the meaning of, and connection between, the Big Ideas and Significant Learning, which together form the Learning Matrix. It then explains each Agricultural and Horticultural Science Big Idea.
The Science Learning Area, including its whakataukī, informs 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 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. At Level 6, the focus is on local production systems such as a family or community garden, marae, small holding, or local farm, but production may include commercial systems.
There are three Big Ideas in Agricultural and Horticultural Science. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa.
Big Idea Body:
Agricultural and horticultural production has a purposeful nature. Every product is grown in a particular place to be used for a particular purpose. This purpose may be, for example, providing for future generations, making a profit, or providing food for a community.
The use of these products should improve wellbeing for individuals, communities, and wider collectives, which can include economic, social, cultural, legal, technological, and environmental outcomes.
Agriculture and horticulture connect people to locations of purposeful production
Agricultural and horticultural production has a purposeful nature. Every product is grown in a particular place to be used for a particular purpose. This purpose may be, for example, providing for future generations, making a profit, or providing food for a community.
The use of these products should improve wellbeing for individuals, communities, and wider collectives, which can include economic, social, cultural, legal, technological, and environmental outcomes.
Big Idea Body:
Primary producers should understand how primary products relate to their growing environment in order to achieve optimal conditions and output. Plants and livestock have multiple connections with the growing environment and other living things. Relating this understanding to knowledge of life processes and natural cycles allows for management of plants and livestock to gain particular product outcomes.
Respect and care of the growing environment is an important concept in food production. Producers should understand that if they care for an interconnected growing environment, then the land will reward them. When considering a concept such as tūhononga, growing primary produce is situated within an interconnected environment.
Primary producers manage life processes and the growing environment
Primary producers should understand how primary products relate to their growing environment in order to achieve optimal conditions and output. Plants and livestock have multiple connections with the growing environment and other living things. Relating this understanding to knowledge of life processes and natural cycles allows for management of plants and livestock to gain particular product outcomes.
Respect and care of the growing environment is an important concept in food production. Producers should understand that if they care for an interconnected growing environment, then the land will reward them. When considering a concept such as tūhononga, growing primary produce is situated within an interconnected environment.
Big Idea Body:
Through sustainable practices of health and wellbeing of people, earth, and the ecosystem, ākonga cultivate and protect the whenua through the practice of mahi māra. Cultivation of the land is seen as a way of exercising tiakitanga and manaakitanga.
Production systems are connected to the land and growing environment, and are affected by seasonal and climate changes, cultural practices, markets, and ethical considerations. Primary producers take into account all of these factors, as they consider the sustainability of their production system over the short-term and the long-term. They have environmental sustainability responsibilities as their everyday decisions will impact the sustainability of resources, ecosystems, and enterprises.
This knowledge is important for Aotearoa New Zealand and Pacific countries as we make our production systems resilient in order to manage limited resources and the needs of growing populations.
Primary producers make informed decisions about sustainability
Through sustainable practices of health and wellbeing of people, earth, and the ecosystem, ākonga cultivate and protect the whenua through the practice of mahi māra. Cultivation of the land is seen as a way of exercising tiakitanga and manaakitanga.
Production systems are connected to the land and growing environment, and are affected by seasonal and climate changes, cultural practices, markets, and ethical considerations. Primary producers take into account all of these factors, as they consider the sustainability of their production system over the short-term and the long-term. They have environmental sustainability responsibilities as their everyday decisions will impact the sustainability of resources, ecosystems, and enterprises.
This knowledge is important for Aotearoa New Zealand and Pacific countries as we make our production systems resilient in order to manage limited resources and the needs of growing populations.
Key Competencies in Agricultural and Horticultural Science
Developing Key Competencies through Agricultural and Horticultural Science
Learning in Agricultural and Horticultural Science 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 develop their critical thinking, explore different perspectives on agricultural and horticultural issues, and develop their understanding of the role of agriculture and horticulture in society.
Thinking
Students of Agricultural and Horticultural Science will:
- extend their critical thinking through considering the questions that Agricultural and Horticultural Science address
- develop opinions and justify them with evidence
- problem-solve in real-life agricultural and horticultural contexts, and reflect on their progress.
Using language, symbols, and text
Students of Agricultural and Horticultural Science will:
- extend their use of language, symbols, and text to include industry-specific and context-dependent terminology
- develop their understanding of mātauranga Māori concepts that may be accessed through te reo Māori
- develop skills in discerning appropriate sources of information and advice.
Relating to others
Students of Agricultural and Horticultural Science will:
- acknowledge and explore multiple perspectives that apply to agricultural and horticultural issues
- practise collaboration within their own agricultural and horticultural learning.
Managing self
Students of Agricultural and Horticultural Science will:
- build their sense of self as an interconnected part of the taiao
- develop their sense of agency and resilience through active participation in practical projects.
Participating and contributing
Students of Agricultural and Horticultural Science will:
- use their understanding of the interconnections in agriculture and horticulture to support environmental sustainability
- develop the confidence to contribute to public issues rooted in agricultural and horticultural science.
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 Agricultural and Horticultural Science
Learning in Agricultural and Horticultural Science 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 develop their critical thinking, explore different perspectives on agricultural and horticultural issues, and develop their understanding of the role of agriculture and horticulture in society.
Thinking
Students of Agricultural and Horticultural Science will:
- extend their critical thinking through considering the questions that Agricultural and Horticultural Science address
- develop opinions and justify them with evidence
- problem-solve in real-life agricultural and horticultural contexts, and reflect on their progress.
Using language, symbols, and text
Students of Agricultural and Horticultural Science will:
- extend their use of language, symbols, and text to include industry-specific and context-dependent terminology
- develop their understanding of mātauranga Māori concepts that may be accessed through te reo Māori
- develop skills in discerning appropriate sources of information and advice.
Relating to others
Students of Agricultural and Horticultural Science will:
- acknowledge and explore multiple perspectives that apply to agricultural and horticultural issues
- practise collaboration within their own agricultural and horticultural learning.
Managing self
Students of Agricultural and Horticultural Science will:
- build their sense of self as an interconnected part of the taiao
- develop their sense of agency and resilience through active participation in practical projects.
Participating and contributing
Students of Agricultural and Horticultural Science will:
- use their understanding of the interconnections in agriculture and horticulture to support environmental sustainability
- develop the confidence to contribute to public issues rooted in agricultural and horticultural science.
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
Agricultural and Horticultural Science is multidisciplinary and draws on four main Learning Areas — Science, Technology, Social Sciences, Health and Physical Education, as well as Mathematics and Statistics.
Some examples of links to other subjects are:
Science
- Science uses transferrable, interdisciplinary skills that connect with other subjects, particularly those that use critical thinking, systems thinking, analysis, and research.
Technology
- Advances in science can lead to new materials and resources for technological applications. New technologies allow science advancements and novel applications in fields such as agriculture, horticulture, medical science, engineering, product development, and resource management.
Social Sciences
- Social Science includes Commerce, Economics, Geography and Environment and Societies. These subjects support understanding of resource use and management.
Health and Physical Education
- Agricultural and Horticultural Science, and Health and Physical Education, share understandings of food and human nutrition.
Mathematics and Statistics
- All sciences use Statistics conventions for collecting and analysing data and Mathematics conventions for recognising and interpreting patterns.
Agricultural and Horticultural Science is multidisciplinary and draws on four main Learning Areas — Science, Technology, Social Sciences, Health and Physical Education, as well as Mathematics and Statistics.
Some examples of links to other subjects are:
Science
- Science uses transferrable, interdisciplinary skills that connect with other subjects, particularly those that use critical thinking, systems thinking, analysis, and research.
Technology
- Advances in science can lead to new materials and resources for technological applications. New technologies allow science advancements and novel applications in fields such as agriculture, horticulture, medical science, engineering, product development, and resource management.
Social Sciences
- Social Science includes Commerce, Economics, Geography and Environment and Societies. These subjects support understanding of resource use and management.
Health and Physical Education
- Agricultural and Horticultural Science, and Health and Physical Education, share understandings of food and human nutrition.
Mathematics and Statistics
- All sciences use Statistics conventions for collecting and analysing data and Mathematics conventions for recognising and interpreting patterns.
Pathways
The knowledge and experiences that ākonga gain through their engagement with Agricultural and Horticultural Science transfer into and support a wide range of pathways in life, further study, and careers within the primary sector.
Ākonga will be able to learn the knowledge and skills to be able to feed themselves, their whānau, and contribute to the community. Through engaging in this subject, ākonga will build understanding of where food products come from and what has contributed to their production, thereby helping them to become more conscious consumers.
Further study and training opportunities are found in numerous programmes that support the primary sector such as:
- AgScience, Agribusiness, and Technology
- Soil, Animal, Plant Sciences, and Forestry
- Viticulture
- Microbiology
- Environmental Sciences
- Aquaculture.
Primary sector careers include:
- Dairy, Sheep, and Beef
- Crops and Horticulture
- Fishing and Seafood
- Nursery and Floriculture production
- Silviculture
- Amenity Garden and Sports Turf Management.
Careers outside of direct field work can include teachers, geneticists, accountants, and scientists working in the agricultural and horticultural industries, as well as roles in government such as advisors in policy, law, and regulatory practice.
The knowledge and experiences that ākonga gain through their engagement with Agricultural and Horticultural Science transfer into and support a wide range of pathways in life, further study, and careers within the primary sector.
Ākonga will be able to learn the knowledge and skills to be able to feed themselves, their whānau, and contribute to the community. Through engaging in this subject, ākonga will build understanding of where food products come from and what has contributed to their production, thereby helping them to become more conscious consumers.
Further study and training opportunities are found in numerous programmes that support the primary sector such as:
- AgScience, Agribusiness, and Technology
- Soil, Animal, Plant Sciences, and Forestry
- Viticulture
- Microbiology
- Environmental Sciences
- Aquaculture.
Primary sector careers include:
- Dairy, Sheep, and Beef
- Crops and Horticulture
- Fishing and Seafood
- Nursery and Floriculture production
- Silviculture
- Amenity Garden and Sports Turf Management.
Careers outside of direct field work can include teachers, geneticists, accountants, and scientists working in the agricultural and horticultural industries, as well as roles in government such as advisors in policy, law, and regulatory practice.
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- Title: AH Level 1 Course Outline 2
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- AH Level 1 Course Outline 2.docx
[ File Resource ]
- Title: AH Level 1 Course Outline 3
- File URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2024-12/AH%20Level%201%20Course%20Outline%203.docx?VersionId=i_NfgJX30RShXScBUzMHaoRSlDO_Kauq
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- AH Level 1 Course Outline 3.docx
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 Agricultural and Horticultural Science 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 Agricultural and Horticultural Science course could be constructed using the new Learning Matrix and Achievement Standards are provided here. They are indicative only and do not mandate any particular context or approach.
More Support
[ Video Resource ]
- Title: Setting the scene: Insights into kaupapa Māori
- Description: In this video, we introduce our Kaikōrero who will explore mātauranga Māori concepts in a series of videos; Tuihana Pook, Hine Waitere, Tihirangi Brightwell.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772238305?h=0c3a2a8af7
- Transcript: EnglishGreetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia
English
Greetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia, from Te Whānau-a-Apanui. My tribal motto is Tihirau is the mountain, Whangaparāoa is the river, Whangaparāoa is the school, the marae is Kauaetangohia, the ancestral house is Kauaetangohia, his wife was Te Whatianga, that is our dining hall. The school is Te Kura Mana Māori o Whangaparāoa. I stand here in front of the leader Hoani Retimana Waititi. Greetings to you all.
I stand here as a descendant of Ngāti Tūwharetoa and Ngāti Kahungunu the tribes on my mother's side. I acknowledge the tribe of Ngāti Tūwharetoa and sub-tribe Tutemohuta. I climb the sacred mountain Tauhara. Below are the swirling waters of Taupō-nui-a-Tia. That is my connection to Te Arawa. On my adoptive father's side, I affiliate to Ngāti Hau, and Ngāti Rangi, the Whanganui tribe and the tribe of Taranaki Whānui. Greetings, I am Hine Waitere. I acknowledge you all from Te Whare Wānanga o Awanuiārangi, greetings.
Greetings to all. I acknowledge you all. Who am I on my mother's side? Taranaki is my mountain. Waiaua is my river. Kurahaupō is my canoe. Taranaki, Ngāti Kahungunu and Muaūpoko are my tribes. My sub-tribe is Ngāti Tamarongo, Orimupiko and Parihaka are my marae. Ōpunake is my standing place. Moving across to my father's side, Hikurangi is my mountain. Waiapu is my river. Horouta is my canoe. Ngāti Porou is my tribe. However, Rolleston, Canterbury is my home now. My name is Matua Tihirangi Brightwell. I am a Māori language teacher, haka troupe and kī-o-rahi teacher at Lincoln High School. Greetings to you all.
Hello everyone! As we start to engage in this work with lots of significant concepts, we just want to make our audience aware that this is directed toward people who are beginning a conversation about significant Māori concepts. And it's a conversation begun, not one that's ended. And many of the entry points have come from a personalised space.
From all the matters that descend from a genealogy the genealogies are linked to all such words as standing place, rangatiratanga, kaitiakitanga, taonga, and tikanga. These things are all linked to the programmes that we are running. There is nothing better. It is the purpose that matters.
All of the kaupapa that are discussed are enormous kaupapa to discuss, and they are massive pukapuka in their own right. And we are able to talk about them in a way that is speaking to our kaiako and those in the education system. And we can do that because we have got the knowledge from those who have gone before us, who have handed on this knowledge to us. So there's a massive amount of kōrero to be had, and for whānau out there this is just the beginning.
Te Reo Māori
Kia ora. Ko Tuihana Pook tōku ingoa. Nō te whānau ā Kauaetangohia nō Te Whānau-ā-Apanui. Ko taku pepeha ko Tihirau te maunga, ko Whangaparāoa te awa, ko Whangaparāoa te kura, ko te marae ko Kauaetangohia, ko te tipuna whare ko Kauaetangohia, ko tana wahine ko Te Whatianga, koinā tō mātou whare kai. Ko te kura, ko Te Kura Mana Māori o Whangaparāoa. Ānei i tū nei au i mua i te rangatira nei a Hoani Retimana Waititi. Kia ora koutou.
E tū ake nei te uri o Ngāti Tūwharetoa me Ngāti Kahungunu hoki ko aku iwi i te taha o tōku māmā. Rere ana te mihi ki te iwi o Ngāti Tūwharetoa me te hapū o Tutemohuta. Ka piki ake au ki runga i te maunga tapu ko Tauhara kei raro rā e reporepo ana te moana ko Taupō-nui-a-Tia. Koinā te hononga o te waka Te Arawa. Ki te taha o tōku pāpā whāngai Ngāti Hau, Ngāti Rangi hoki i a ia anō hoki hononga ki te iwi o Whanganui ā, ki te iwi o Taranaki Whānui. Tēnei te mihi, ko Hine Waitere tēnei. Tēnei te mihi ki a koutou katoa mai i te Whare Wananga o Awanuiārangi, tēnā tātou.
Kia ora tātou. Ngā mihi nui ki a tātou katoa. Ko wai tēnei ki te taha o tōku māmā? Ko Taranaki te maunga, ko Waiaua te awa, ko Kurahaupō te waka, ko Taranaki, ko Ngāti Kahungunu ko Muaūpoko ngā iwi. Ko Ngāti Tamarongo te hapū, ko Orimupiko ko Parihaka ngā marae, ko Ōpunake tōku tūrangawaewae. Whakawhiti atu ki te taha o tōku pāpā, ko Hikurangi te maunga, ko Waiapu te awa, ko Horouta te waka, ko Ngāti Porou te iwi. Ahakoa ērā ko Waitaha, ko Rolleston tōku kāinga ināianei. Ko Matua Tihirangi Brightwell tōku ingoa. He kaiako reo māori kapa haka me te kī-o-rahi ahau ki te Kura Tuaroa o Waihora. Nō reira tēnā tātou katoa.
Kia ora tātou. I a mātou e tīmata ana ki te uru ki ēnei mahi me te maha o ngā ariā matua, e hiahia ana mātou kia mōhio te hunga whakarongo e hāngai ana tēnei ki ngā tāngata e tīmata ana ki te whakawhitiwhiti kōrero mō ngā ariā Māori matua. Ā, ko te tīmatanga o ngā kōrerorero tēnei, ehara i te mutunga. Ko te maha o ngā wāhi uru i hua ake i tētahi wāhi matawhaiaro.
Mai i ngā kaupapa katoa ka heke mai i tētahi whakapapa ko ngā whakapapa ka hono atu ki ngā kupu katoa pēnei i te tūrangawaewae, rangatiratanga, kaitiakitanga, ngā taonga, ā tātou tikanga hoki. Ko ēnei katoa ka hono ki ngā kaupapa katoa kei te whakahaeretia. Nō reira, kāore i kō atu, kāore i kō mai. Ko te kaupapa te mea nui.
Ko ngā kaupapa katoa e kōrerohia ana he kaupapa nui, ā, he pukapuka nunui tonu. Ā, ka taea e mātou te kōrero i ērā mā tētahi ara e mārama ai ā mātou kaiako me ngā tāngata i roto i te punaha mātauranga. Ka taea te pērā i te mea kei a mātou ngā mātauranga o rātou mā, nā rātou ngā kōrero i tuku iho ki a mātou. Nō reira he nui ngā kōrero, he nui ngā kōrero mā ngā whanau he tīmatanga noa iho tēnei.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tikanga
- Description: This video explores Tikanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772241190?h=c616f6b5f0
- Transcript: EnglishTikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes
English
Tikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes, and tikanga that pertain to our families our sub-tribes and our tribes. There are many explanations of tikanga. There are many aspects.
It connects to all the things that we do, our language, and aspects of Māori knowledge, the aspects that pertain to our homes, our true homeland, our land. Indeed, all tikanga is there. Therefore, if we were to follow the themes that relate to us, the Māori people, we must follow. We must make connections to tikanga.
For lots of people, the very first point of contact is on the marae. So, the very first point of contact is on the marae. So, for a lot of our students and family and teachers, they will see tikanga in action for the first time on the marae. And so what is this thing of tikanga? And to me, it's a way to behave and interact with people and my surroundings. Te taha wairua, you know, the unseen world that keeps me safe. So I know in each circumstance, if I can follow tikanga in how I interact with people. How do I interact with my pakeke? How do I interact with my tamariki? How to interact if I'm going on to a marae? How do I behave if I'm hosting people onto my marae or onto my whare? How do I behave at tangihanga? How do I behave at hākari? And tikanga tells me how to do that. And what it does is it protects me, and my mana, and my wairua. And it protects the mana and the wairua of the people who I am interacting with as well.
It gives me the mechanism to judge what is pono, what is tika and perhaps what is given with aroha. But it does provide the blueprint for reading and being able to anticipate what might be about to unfold when I'm in a social context.
How to implement it in the classroom? If a subject or a learning area is ever entering in a te ao Māori space through their content or through their pedagogy, then that’s an opportunity to engage in tikanga. Isn't it? And so if we are in the Food and Nutrition Department, there's always opportunity to engage with tikanga in that space. One hundred percent. If we're in the Outdoor Education space, there’s always opportunity to engage with tikanga in that space. If I'm going to visit the domain of Tāne or Tangaroa, there's a multitude of tikanga that you can follow to keep you and your students safe. If you're in the technology space working with wood, you know, you're creating things in that space, a lot of tikanga there as well.
There are multiple resonances, isn't it, with the way in which tikanga plays out as we engage with people. And increasingly we're challenged to think about mātauranga, ownership of mātauranga, the whole ability to think about even data sovereignty in terms of evidence, how it's housed, who houses it? The whole idea of individualism and collectivism too. So as I collect evidence about one person, invariably, I'm collecting it about a whakapapa, about a group of people. So what does that mean too, in the ways in which we engage respectfully with communities? What are your thoughts?
You have a right. There are other tikanga we need to follow in relation to the collection of research data. There are also tikanga on how to use the data collected. The question is: Who does the information belong to? Where did the information come from? Who will care for it?
Te Reo Māori
Tikanga. He nui ngā whakamārama mō, mō tikanga. Ko ngā tikanga e pā ana ki ngā marae ko ngā tikanga e pā ana ki wā tātou kāinga, ngā tikanga e pā ana ki wā tātou whānau wā tātou hapū, wā tātou iwi. He nui ngā whakamārama he nui ngā āhuatanga. Ka hono atu tēnei ki wā tātou mahi katoa i roto o wā tātou, te reo, i roto o ngā āhuatanga mō mātauranga Māori, i roto o ngā āhuatanga e pā ana ki wā tātou kāinga haukāinga, wā tātou whenua, kei reira katoa ngā tikanga. Nō reira, mehemea kei te whai haere tātou i ngā kaupapa e pā ana ki tātou te iwi Māori me whai atu anō, me hono atu anō ki ngā tikanga.
Mō te nuinga o ngā tāngata ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, mō te nuinga o ā tātou ākonga, ngā whānau me ngā kaiako ko te marae te wāhi tuatahi e kite ai rātou i te whakatinanatanga o ngā tikanga, he aha hoki tēnei mea te tikanga? Ki ōku whakaaro he whanonga, he tauwhitiwhiti ki te tangata me taku taiao. Ko te taha wairua, te wāhi matahuna tērā, e tiaki ana i ahau. Nā, e mōhio ana ahau i ia āhuatanga, ki te ū ahau ki te tikanga o te āhua o taku tauwhitiwhiti me te tangata, ka pēhea taku tauwhitiwhiti ki ōku pākeke, ka pēhea taku tauwhitiwhiti ki aku tamariki? Ka pēhea taku tauwhitiwhiti ina haere au ki tētahi marae? Me pēhea te āhua o aku whanonga mēnā e manaaki ana au i tētahi iwi i taku marae ki taku whare rānei? Me pēhea aku whanonga i te tangihanga? Me pēhea aku whanonga i te hākari? Ko tā te tikanga, he tohutohu mai ki ahau me pēhea. Ko tāna, he tiaki i ahau, taku mana me taku wairua, ā, ka tiaki i te mana me te wairua o ngā tāngata e tauwhitiwhiti nei ahau hoki.
Ka tuku mai ki ahau tētahi tikanga whakawā he aha te pono, he aha te tika, ā, i ngā mea ka homai i runga i te aroha. Engari ka whakarato hoki i te mahere mō te mahi pānui me te āhei ki te matapae he aha ngā mahi kei tua i ahau e tū ana i te horopaki ā-pāpori.
He aha te whakatinana ki te akomanga? Mēnā e kuhu atu ana tētahi kaupapa, kaupapa ako rānei, ki tētahi mokowā ao Māori, arā, ngā kōrero, ngā tikanga ako rānei, koinā te āheinga ki te whakauru ki te tikanga. Nē rā? Nō reira mēnā tātou kei roto i te Tari Kai me te Taioranga, he āheinga anō tērā ki te whakauru ki te tikanga i taua mokowā. Āe mārika. Mēnā tātou kei te mokowā mātauranga taiao, he āheinga anō tērā ki te whakauru atu ki te tikanga i taua mokowā. Ki te haere au ki te ao o Tāne, o Tangaroa rānei, he nui ngā tikanga ka taea e koe te whai haere e noho haumaru ai koutou ko ō tauira. Mēnā kei roto koe i te mokowā hangarau e mahi ana me te rākau, kei te mōhio koe, kei te hanga mea koe i roto i taua mokowā, otirā he nui ngā tikanga kei taua mokowā.
He huhua ngā take paoro nē, arā, mō te āhuatanga o te tikanga i a tātou e tauwhitiwhiti ana ki te tangata otirā e nui haere ake ana ngā wero hei whai whakaarotanga te mātauranga, te rangatiratanga o te mātauranga, te āhei ki te whai whakaaro ki te tino rangatiratanga o ngā raraunga, otirā e pā ana ki ngā taunakitanga, te rokiroki, mā wai e tiaki? Te whakaaro nui o te takitahi me te tōpūtanga hoki. Nā, i ahau e kohi taunakitanga ana mō tētahi tangata, i te mutunga iho, e kohikohi ana ahau i te whakapapa, o tētahi rōpū tangata. Nā, he aha te tikanga o tērā, arā, ngā huarahi e whakaute ai te whakawhiti whakaaro ki ngā hapori? He aha ō whakaaro?
He tika tāhau. He tikanga anō me whai atu tātou e pā ana ki ngā āhuatanga o te kohikohi rangahau. He tikanga anō mō te whakamahi i ngā rangahau kua kohikohitia Ko te pātai, nā wai, nā wai ngā kōrero? I ahu mai ngā kōrero i hea? Mā wai e tiaki?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Mana
- Description: This video explores Mana.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772243090?h=b08d3f8354
- Transcript: EnglishThe main thrust of this topic
English
The main thrust of this topic, of this word mana, one word comes to mind. It is self-worth, it is self-esteem. And this comes forefront to me when I'm thinking about mana, of my own mana, or the mana of my children or my students or my partner or my friends and whānau is when I'm interacting with them. How am I impacting or affecting their mana, their self-worth and their self-esteem? It's really important to me that any engagements I have, any interactions I have, that they are mana-enhancing. At the very least, they’re mana-maintaining. But I really want to stay away from the mana, the takahi i te mana [diminish mana] So that's how I understand mana- as your self-worth, your self-esteem and your pride in yourself.
Ka pai. So I want to say too as a mother, you know, and as a grandmother looking at my tamariki, mokopuna, that mana is something that you're born with. We all come into this world with mana. And so it is about that dignity, authority, self-esteem. And so it's a precious taonga that then needs to be supported and nurtured as a child or as anyone continues to grow and track their pathway through life. So for me personally, it's about, as I look around to those that I love and that I spend time with and also those in my professional role too, how do I actually engage with people, as we were saying before, that is mana-enhancing, eh?
The role of the teacher in the classroom is to encourage and support so that the mana of each child comes to the fore. Do not belittle the child. We should uplift their spirit. It is possible if the child understands that the teacher has a good nature and then the mana of the child will, in turn, be the same.
I would want our kaiako and our senior leadership, you know, everyone who has influence and a position to play in our kura to be really cognisant and aware of the mana of the people that they are interacting with, whether you know, right in front or the decisions that they make that are impacting on. And so I can only tautoko the kōrero here which is, you know, each of my tamariki and my rangatahi in my classroom have mana and I'm very aware of that. So that means that does make me adapt and be conscious of the words I use and how we resolve conflicts and the decisions we make. I’m considering how this is going to impact on the mana of my students, of my sports team, of my kapa haka group, of my department. And when I talk and when I explain things, you know, making sure it's going like that, and not like that, and not talking down on anybody. So let’s just remain aware that what we say can either, you know, be quite impactful on people's mana for good.
Just basic things, like we talk about mana in a classroom situation, just giving little things to, for example, if a manuhiri comes in to your classroom asking one of your... It is up to you to allow a child to greet the visitor.
Te Reo Māori
Ko te mea nui o tēnei kaupapa tēnei kupu te mana ka puta tētahi kupu ki taku hinengaro ko te self-worth, self-esteem Ka noho tēnei i te hāputa mōku i a au e whakaaro ana ki te mana, taku mana ake, te mana o āku tamariki o āku ākonga, o tāku hoa, o āku hoa katoa, me tāku whānau hoki, i a au e tauwhitiwhiti ana me rātou, he pēhea taku pānga, te pānga rānei ki tō rātou mana, tō rātou mana āhua ake me te kiritau? He mea nui ki a au, kia noho hei take whakapiki mana ngā whakawhitinga me ngā tauwhitiwhiti āku me rātou. Otirā kia kaua au e whakaiti i tō rātou mana, me pupuri kē. Engari ko te mea e ngana ahau e pā ana ki te mana, kia kaua e takahi i te mana. Koirā taku mōhio ki te mana. ko tō mana ake, me tō kiritau, me tō whakapiki anō i a koe.
Ka pai. Ko taku hiahia, ko te whakaputa i tēnei kōrero hei whaea, me kī, hei kuia e titiro atu ana ki aku tamariki mokopuna, ka whānau mai koe me tō mana. Ka whānau katoa mai tātou ki tēnei ao me te mana. Nō reira ko tōna kaupapa ake ko te rangatiratanga, te mana, me te kiritau. Nā reira he taonga puipuiaki te tautoko i ngā hiahia te poipoi i te wā e tamariki ana, i te wā e tipu haere ana rānei, me te whai haere i tō rātou huarahi oranga. Nā, mōku ake, ka titiro haere au ki te hunga e arohatia nei e au, te hunga e noho tahi nei ahau, me te hunga e mahi tahi nei ahau hoki, ka pēhea ake taku whakawhitiwhiti me te tangata, pērā i ngā kōrero i mua, he whakapiki mana tērā, nē? I roto i te akomanga ko te āhuatanga o te kaiako ko te āki haere, awhi haere kia puta mai tēnā mana mai i ia tamaiti, ia tamaiti. Kaua e whakaiti i te tamaiti. Me hiki te wairua o te tamaiti ka taea mehemea kei te mōhio te tamaiti he wairua pai tā te kaiako ka pērā anō te mana o te tamaiti.
Ko taku wawata mō ō tātou kaiako me ngā kaiārahi matua, arā, te hunga katoa e whakaaweawe ana, he tūranga nui rānei i roto i ō tātou kura, kia tino aro, kia tino mārama hoki ki te mana o te tangata e tauwhitiwhiti atu nei rātou, ahakoa kei mua tonu i a koe, kei roto rānei i ō whakatau take e pā ana ki a rātou. Ko tāku noa he tautoko ake i ngā kōrero i konei arā, ko ia o aku tamariki me aku rangatahi i taku akomanga , he mana tōna, ā, e mārama au ki tērā. Nā reira ko te tikanga o tērā, me urutau ahau, me mataara hoki ki ngā kupu e whakamahia ana e au me pēhea hoki te whakatau i ngā tohenga me ngā whakataunga. E whai whakaaro ana ahau ki te pānga o tēnei ki te mana o aku ākonga, o taku rōpū hākinakina, o taku kapa haka hoki, o taku tari, ā, i ahau e whakamārama ana i ngā take, kia mōhio au ki te āhua o tērā, me pēnei kaua e pēnā, kaua e whakaiti i te tangata.Nā, me noho mataara ki tērā, ki te pānga o ā tātou kupu, kia pai ngā kupu, hei whakapiki i te mana o te tangata.
He mea taketake noa iho, I a tātou e kōrero ana mō te mana i roto i te akomanga, ko te tuku i ngā mea iti nei, hei tauira ake, ina tae ake he manuhiri ki tō akomanga, ko te tono i tētahi Māhau e hoatu te mana kia mihi tētahi o ō tamariki ki te manuhiri.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whakapapa
- Description: This video explores Whakapapa.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772266235?h=db0f2eafe8
- Transcript: EnglishWhakapapa is extremely important in the Māori world. From genealogy
English
Whakapapa is extremely important in the Māori world. From genealogy, you know who you are and where you are from, where you originated from. You know your land you know your territory, your hapū. It begins with your pepeha, that is, your mountain, your river, and down to your hapū. Others mention your connections to your marae. It is a huge thing if you know your genealogy. Then you can make links to your relatives from each and every tribe. That is all I have to say.
Thank you. You are correct. Whakapapa is the beginning of all things. Everything begins with whakapapa, and we know that we whakapapa to Ngā atua. And whakapapa to me is a collection of stories and lives and experiences and important works and deeds and people that came before me. And that's all my whakapapa. I'm here now in the present but if you look behind my shoulder, you'll see all of my ancestors behind me, and all of their mahi and their deeds.
Yes, me too. It is about certainly... it gives you a place to stand. It gives you a right to be in a particular place and to be able to connect to, as you were saying, to people, to atua, to things, to historic moments in time. But it also comes with roles and responsibilities. You know? So I think whakapapa for me, when it puts you into a matrix of relationships with people and with place, it doesn't come free. Yeah? It comes with a real need to understand then - what are my roles and responsibilities in this place? Yeah? Having this as a korowai (cloak) of who I am and where I come from.
If we want to localise it, then what I would say is an example of whakapapa in kura is understanding your mana whenua, and learning about your mana whenua in your area. And so to understand where you are, and where your school is, you are under the korowai, you are under the protection and the mana of the people of the land in your area. So get to know them, learn about their stories, learn about their people, learn about their marae, learn about the whenua. Why is their awa called that? Why is the maunga called that? Why is the marae called that? What’s the whakapapa of my area? So that would be a way for any kura to be able to engage in any learning context, is to draw on the whakapapa of the place where you are, among a whole range of things.
But equally, you know, we've got a whakapapa of our way of understanding and classifying and engaging the world. We might start with Rangi and Papa, right? Papatūānuku, Ranginui, and all of the atua that came from that have a whakapapa. And what we’re trying to do is to create an understanding of who we are and where we've come from. Not only physically, physiologically, but conceptually as well.
And so it's really vital that we say to the children: Know who you are. Don't be shy or embarrassed. Don't be shy or embarrassed of, you know, my father's this, or my mother is that. People are treasures. You are a treasure. So every person is important. Every person is unique because they have a whakapapa.
Te Reo Māori
Ko te whakapapa te mea nui i roto i te ao Māori. Mai i te whakapapa ka mōhio koe ko wai koe, nō hea koe, i ahu mai koe i hea. Ka mōhio koe tō whenua ka mōhio koe tō takiwā, tō hapū. Ka tīmata mai tō pepeha arā tō maunga, tō awa, heke iho ki tō iwi. Ka hari ētahi ki tēnā marae, ki tēnā marae. He mea nui mehemea kei te mōhio koe tō whakapapa Ka taea e a koe te hono atu ki tēnā o ō whanaunga ki ērā o ō whanaunga mai i tēnā iwi ki tēnā iwi. Huri au, koirā tāku.
Tēnā koe. Tika tāu. Te tīmatanga o ngā mea katoa ko te whakapapa Ka tīmata ngā mea katoa i te whakapapa, me te mōhio anō e whakapapa ana tātou ki ngā atua nā, ko te whakapapa ki ahau he kohinga kōrero, oranga, wheako hoki me ngā mahi, ngā mahi nunui me nga tāngata nō mua i ahau. Koinā katoa taku whakapapa Kei konei ahau ināianei, Engari ki te titiro koe ki tua o taku pakihiwi, ka kite koe i ōku tīpuna katoa, kei muri i ahau, me ā rātou mahi nunui.
Āe, me au hoki, he tūmomo pūmautanga - e whai tūranga ai koe. Ka whai mana koe ki te tū i tētahi wāhi me te tūhono atu ki taua wāhi, pērā i āu kōrero i mua, te hononga ki te tangata, ki ngā atua, ki ngā āhuatanga mīharo o mua. Engari tērā anō ōna here, ōna haepapatanga. Nē rā? Nā, ko te whakapapa ki ahau, ka whakanoho i a koe ki roto i tētahi mahere o ngā hononga ki te tangata, ki te wāhi, otirā ehara i te mea kāore he utu. Nē rā? Me tino mārama koe he aha aku mahi me ngā haepapatanga i tēnei wāhi? Nē rā? Kia noho tēnei hei korowai mōku, ko wai ahau, ā, i ahu mai au i whea. Ki te hiahia kia whakahāngaitia tēnei, nā ko taku tauira pea o te whakapapa i roto i te kura, ko te mārama ki tō mana whenua, te ako i ngā kōrero mō tō mana whenua i tō rohe. Kia mārama koe ko wai koe, kei hea tō kura, kei raro koe i te korowai, i te kākahu whakamaru me te mana o te iwi o te whenua i tō rohe. Me mōhio koe ki a rātou, me ako i ā rātou kōrero, me ako ko wai ō rātou tāngata, me ako i ngā kōrero mō ngā marae, me te whenua. He aha i whakaingoatia ai tō rātou awa ki taua ingoa? He aha i whakaingoatia ai tō rātou maunga ki taua ingoa? He aha i whakaingoatia ai tō rātou marae ki taua ingoa? He aha te whakapapa o taku rohe? Nā, he huarahi tērā e tauwhitiwhiti ai tētahi kura i ngā horopaki ako katoa, arā, te nanao atu ki te whakapapa o te wāhi e noho nā koe, tae atu ki ētahi atu āhuatanga whānui.
Tāpiri ki tērā, he whakapapa tā mātou o te huarahi e mārama ai mātou, e whakarōpū ai mātou, e whakauru ai mātou ki te ao. Ka tīmata pea ki a Rangi rāua ko Papa, nē? He whakapapa tō Papatūānuku, tō Ranginui, tō ngā atua katoa i ahu mai ai i a rāua, ā, ko tā mātou e whakamātau nei, ko te whakapiki i te māramatanga ko wai mātou, ā, i ahu mai mātou i hea. Kaua ko te taha tinana me te taha hinengaro anake, engari te taha ariā hoki.
Nō reira he tino waiwai te kī atu ki ngā tamariki, Me mōhio ko wai koe, kaua e whakamā. Kaua e whakamā ki te kī, anei taku pāpā, anei taku māmā. He taonga, he taonga te tangata, he taonga koe. Otirā he hira ngā tāngata katoa. He ahurei ia tangata i te mea he whakapapa tōna.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Hauora
- Description: The video explores Hauora.
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/772274697?h=58bb8f6d90
- Transcript: EnglishWhat is hauora to us? It is vitality and wellness
English
What is hauora to us? It is vitality and wellness, it is the breath of wellness. There are many aspects that are connected to hauora. There are ups and downs. One of the examples that has emerged from the expert Mason Durie One of the examples that has emerged from the expert Mason Durie is the tapa whā model. After that, we then looked at hauora and what aspects emerged under that. What is the situation, if we're being true to his picture of hauora as it relates to us.
The person's hauora is more than just the physicalness in that it’s their entire being. In my view, and in my knowledge of hauora, my mind turns to a proverb 'What is the most important thing in this world? It is people, it is people, it is people.' Why? What is the connection between these things, this proverb and hauora? For me, what is the most important thing to my students in front of me? It is their hauora. That's the most important thing to me. If they're settled, if they're good, they're healthy, we can learn and teach, etc. If their hauora has declined, that will be a challenge and a difficulty. So, I really love that we pay lots of attention to hauora and one of the things that really is important to me and that this concept allows us to do is to understand that a person's hauora is more than just what they physically look like in front of you. It is their- where they are at in their mind. You’re taking into consideration their relationships and how they're feeling connected in that way, socially. And also really important to me is this- the spiritual part as well. Te taha wairua.
Yeah, and then what that looks like embodied within even the subjects that we teach, right? So what does it look like when we start to think about our emotional vitality or the relational health and well-being that we have?
I have some ideas to maybe implement, that can be used and found in hauora. And so teachers need to be aware that you might not have to literally teach hauora, but the activities you create and you know, the way you teach and what you're learning about those can hit and feed the different parts of our hauora. And, you know, so you might create- you might have mahi that does feed the connections. You know, some kids might be fine physically in your classroom, with no problems. They’re fit as. Their minds are good, they are clear, they’re with it, and they are attentive but you can see that there's something- there is something lacking and it could be a disconnect from my peers. And so for teachers, it's ensuring that you are adaptive and you have variety in, you know, the kinds of tasks and mahi you do and how you talk and who you talk to, to ensure that you can be hitting those various things. Feed the mind, feed the mind, feed my social connections, and feed my taha wairua. So I really love that the concept of hauora allows us to talk about me as a whole.
You know sometimes certainly the emergence of tapa whā came out of a health model. And so I think that quite often it is narrowly located within PE, health. But actually, the very point he was making was that health is so much more than just our, as we've said before Tihirangi, our physical well-being. That it is about how we are connecting on multiple levels to our mātauranga, to our knowledge, to the relationships that we have, the way it feeds our emotional well-being, our wairua, and I'm really loving the fact that schools are using tapa whā but also using it as a leverage to think about other mechanisms or locations in which they need to develop significant relationships to these aspects of our ākonga. And I think that that's a powerful thing.
Te Reo Māori
He aha te hauora ki a mātou. Ko te hau me te ora ko te hā o te ora. He nui ngā kaupapa ka hono atu anō ki te hauora. He nui ngā piki, ngā heke. Tētahi o ngā tauira kua puta mai i te tohunga nei a Mason Durie ko te āhuatanga mō te tapa whā I muri i tērā, anā ka titiro tātou ki te hauora he aha te āhuatanga ka puta mai i raro i tērā. He aha te āhuatanga mehemea kei te pono tātou ki tōnā pikitia pea o te hauora e pā ana ki a tātou.
He nui ake te hauora o te tangata i te taha tinana anake, engari ko tōna oranga katoa. Ki tōku kitenga me tōku mōhiotanga o tēnei mea te hauora ka huri taku hinengaro ki tētahi whakataukī ‘he aha te mea nui o te ao? He tangata, he tangata, he tangata’. He aha ai? He aha te hononga o ēnei mea tēnei whakataukī me te hauora? Ki ahau nei, he aha te mea nui o āku ākonga kei mua i ahau? Ko tō rātou hauora. Ko tērā te mea nui, ki ahau Mēnā kua tau, mēnā kua pai, kua rahi tō rātou hauora ka taea e mātou te ako te whakaako, te mea te mea te mea Mēnā kua heke iho tō rātou hauora he wero tērā he uauatanga tērā. Nā reira, Ko te mea pai ki a au, e kaha aro ana tātou ki te hauora, arā ko tētahi o ngā mea e ngākaunuitia ana e au, ā, mā tēnei ariā e mārama ai tātou he whānui ake te hauora i te āhua noa iho o te tinana i mua i koe. Ko te āhua o te hinengaro kē. Ka whakaaro koe ki ana hononga, me te āhua o aua hononga, ā-pāpori, ā, ko tētahi mea nui ki a au ko tēnei - ko te taha wairua. Te taha wairua.
Ā, ko taua āhua i roto i ngā kaupapa e whakaakona ana e mātou, nē? Heoi, he pēhea te āhua ina tīmata tātou ki te whai whakaaro ki tō tātou oranga hinengaro, oranga whanaungatanga rānei?
He paku whakaaro āku ki te whakatinana pea te whakamahia, te kitea hoki i te hauora. Nā, mō ngā kaiako me mōhio ehara i te mea me whakaako i te hauora, engari mā ngā mahi ka whakaritea e koe, me te āhua o te whakaako i ngā kaupapa e whāngai i ngā wāhanga rerekē o te hauora. Nā, ka whakarite pea koe i ngā mahi e whāngai ana i ngā hononga. Kia mōhio mai, kei te pai noa ētahi o ngā tamariki i roto i tō akomanga, kāore he raru. Kei te pakari te tinana. Pai ana tō rātou hinengaro, he mārama, he koi, e aro ana, engari kei te kite i tētahi āhuatanga- e whakararu ana i a ia, kua kore pea e hono ki ngā hoa. Nō reira, ko te mahi a te kaiako he whakarite he raungāwari koe, he maha ngā momo tūmahi, mahi hoki e whakaritea ana e koe, ā, ko te āhua o ō kōrero me ngā tāngata e kōrero atu nā koe hei whakarite e tutuki ana i a koe aua mea. Whāngaia te hinengaro, whāngaia aku hononga pāpori, whāngaia taku wairua. Ko te mea rawe ki a au, mā te hauora e āhei ai tātou ki te kōrero mō te katoa o ahau.
I ētahi wā ko te putanga mai o te tapawhā i tētahi tauira hauora. Nā reira, ki taku titiro i te nuinga o te wā e noho whāiti ana i roto i te PE me te hauora, engari ko te tino pūtake o ana kōrero he whānui ake te hauora i te oranga tinana, arā kua kitea kētia i mua, Tihirangi. E pā ana kē ki te āhua o ā tātou hononga maha ki te mātauranga, ki te whanaungatanga, me te āhua o te whāngai i te oranga hinengaro me te wairua, ā, he rawe ki a au e whakamahi ana ngā kura i te tapawhā, otirā e whakamahia ana hei kaupapa e whai whakaaro ai ki ētahi atu tikanga wāhi rānei e hiahiatia ana kia whakawhanake i ngā hononga hira ki ēnei āhuatanga o ā tātou ākonga. Ki a au, he mea nui tērā.
[ 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.
The evidence submitted for this Achievement Standard may not also be submitted for assessment of Chemistry and Biology AS 92020 (1.1) Demonstrate understanding of the relationship between a microorganism and the environment.
Assessors should ensure student evidence at any achievement level includes an appropriate Māori concept in the context of understanding of a life process and how it is managed in a primary production system. The evidence that shows understanding of the Māori concept is necessary to pass the Achievement Standard, but is not differentiated at the Achieved, Merit, and Excellence grades.
Assessor involvement during the assessment event is limited to:
- providing general feedback. They can suggest 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 Achievement Standard.
- providing advice when students select supporting evidence
- helping students develop good practice that is not a requirement of the Assessment Activity, such as referencing and attribution of third-party content, and presentation of work.
Students should not be limited to a method or decision about how to present their work — this decision can be made in consultation with the assessor.
At the start of the assessment event, assessors need to provide students with resources and information for use in the Assessment Activity, or the student may find their own resources as part of the learning programme (or a combination of both approaches may be used). Students may be provided with an agricultural or horticultural production system, or could select this themselves (with assessor approval).
Assessment that involves a practical component must follow relevant safety protocols. Refer to: Safety and Science | Pūtaiao – Guidance for Schools and Kura.
Students may also directly draw from industry manuals, instructions, and relevant communications to describe management practices — they are not expected to provide their own detailed step-by-step instructions of a management practice.
Students may not:
- collaborate on their use of supporting evidence even though evidence may be collected as a group
- practise the exact task prior to the Assessment Activity
- receive feedback or feedforward on the exact task prior to the Assessment Activity.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Assessor involvement during the assessment event is limited to:
- providing general feedback. They can suggest 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.
- providing advice when students select contributing factors to discuss.
- helping students develop good practice that is not a requirement of the assessment such as referencing and attribution of third-party content, and presentation of work.
Students should not be limited to a method or decision about how to present their work — this decision can be made in consultation with the assessor.
At the start of the assessment event, assessors need to provide students with resources and information for use in the assessment, or the student may find their own resources as part of the learning programme (or a combination of both approaches may be used).
Students may be provided with an agricultural or horticultural primary production system or could select this themselves (with assessor approval).
Assessment that involves a practical component must follow relevant safety protocols. Refer to: Safety and Science/Pūtaiao: Guidance for Aotearoa New Zealand Schools and Kura / Files / Media — Science Online (tki.org.nz)
Students may not:
- collaborate on their use of contributing factors with others even though any information regarding contributing factors may be collected as a group
- practise the exact task prior to the Assessment Activity
- receive feedback or feedforward on the exact task prior to the Assessment Activity.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.