What is Chemistry and Biology about?
[ Video Resource ]
- Title: Chemistry and Biology
- Description: Chemistry and Biology Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/571867726
- Transcript: In conversation withIan TorrieLinda NgapoRachel HeeneyMatthew EasterbrookTranscript below:I really like that we discussed at length about the big ideas in science. Education before assessment
In conversation with
Ian Torrie
Linda Ngapo
Rachel Heeney
Matthew Easterbrook
Transcript below:
I really like that we discussed at length about the big ideas in science. Education before assessment, always. For me, we’ve got 2,200 girls. I want it to suit them, and I want it to suit the students for where I consider my Tūrangawaewae up north. I’m really pleased that I can see both aspects really accommodated and going to enjoy the learning more and see success.
I think another big change will be in the nature of the assessment. Particularly with the externals, that they won’t be just a series of three-hour exams at the end of the year, there’s a lot more flexibility. I’m looking forward to improve success by all students, because of the nature of the assessment tasks.
There is some change in terms of the science and concepts. There’s more connection between some of the bigger ideas. One of the biology Standards incorporates ecosystems and the idea of interconnectedness with the biology behind microorganisms. Connecting those ideas will be new for some.
Mōku ake, mō te mana ōrite he miharo te kite ka ako ngā tamariki katoa o te motu i te taha Māori, me te taha koiora, hei tūāpapa mō a rātou akoranga.
Mana ōrite is exciting because Māori, all of our kids across New Zealand will get mātauranga Māori and biology as the foundation for their learning.
For me it’s not about the achievement Standards that will excite people at my school. It’s about the big ideas and these underpinning ideas, mana ōrite, mātauranga Māori. They will be enhancing our teaching. We won’t carry out the formal assessment, but it will certainly drive our teaching programme, and allow for change there as it will in other schools. We have a range of cultures who will all benefit from these underlying ideas.
Whether we assess Level 1 NCEA or not, we would use the learning matrix as our core for developing our learning programs within the school. Perhaps that’s the most valuable part of this exercise, because not all students will in the future need Level 1 NCEA as a qualification.
If the teachers can focus their thoughts on what is really good learning outcomes for my students, it will change the viewpoint of teachers from being assessment driven to saying “fundamentally, we’re about learning”.
I’ve really enjoyed being able to take on something new, really develop it and be helped by the experiences in the past. I’m feeling happy to be an older teacher, because I can draw on my experiences in different schools, and through different forms of assessment, to be able to help bring in something new.
Our group comes from quite diverse backgrounds and yet we’ve been able to reach a consensus which everybody has bought into and I think that’s amazing. We’ve been able to identify the underpinning key concepts that are important for all students in biology and chemistry moving forward.
Ko te mea uaua nā te tere o ēnei mahi, he mahi uaua, he mahi roa, he anini o te mahunga heoi ko te mea whakamutunga kia ea pai enei mahi, kia tutuki pai enei mahi, kia pai mō ngā tamariki.
I was just saying, the frustrating thing is, because it’s running at a fast pace, we’re having to work extra hard, extra long, but at the end of the day it’s for the kids.
When the schools get the new materials, it has to be looked at when you’re in the right headspace, you’re going to have to have the time to look at it.
And I think the advice I would give to teachers out there on that is, don’t think that this is a case of you can just tweak your existing learning programme and somehow massage it to fit. It’s an opportunity to really look afresh with new eyes, new vision, and say this is an opportunity that we should seize and move forward.
I’d suggest having a really good, deep look at that material that’s out and adapt it to suit your school, your students, your community.
Subject-specific terms can be found in the glossary.
This consolidated subject weaves together learning from the living world and material world strands of The New Zealand Curriculum. Through both of these strands, ākonga will develop ways of thinking and ways of working in science, and in particular, biology and chemistry.
Through the living world strand, ākonga develop an understanding of the variation, continuity, and interconnectedness of life. They seek evidence to explain the nature of living things and interactions within and between biological systems.
The material world strand involves the study of matter and the changes it undergoes. Ākonga develop an understanding of the atomic composition of matter and use this to explain and predict the properties and behaviour of different everyday materials. The study of chemistry allows us to predict how substances may behave when surrounding conditions change, and how they react to form new substances.
This subject places emphasis on the living and material world of Aotearoa New Zealand and the Pacific, including the sustainability of our unique taonga — fauna, flora, and ecosystems. As a result of learning through a local context, ākonga are able to explore kaitiakitanga and make more informed decisions about significant issues such as environmental pollution and sustainable science practices.
Whakataukī
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.
This consolidated subject weaves together learning from the living world and material world strands of The New Zealand Curriculum. Through both of these strands, ākonga will develop ways of thinking and ways of working in science, and in particular, biology and chemistry.
Through the living world strand, ākonga develop an understanding of the variation, continuity, and interconnectedness of life. They seek evidence to explain the nature of living things and interactions within and between biological systems.
The material world strand involves the study of matter and the changes it undergoes. Ākonga develop an understanding of the atomic composition of matter and use this to explain and predict the properties and behaviour of different everyday materials. The study of chemistry allows us to predict how substances may behave when surrounding conditions change, and how they react to form new substances.
This subject places emphasis on the living and material world of Aotearoa New Zealand and the Pacific, including the sustainability of our unique taonga — fauna, flora, and ecosystems. As a result of learning through a local context, ākonga are able to explore kaitiakitanga and make more informed decisions about significant issues such as environmental pollution and sustainable science practices.
Whakataukī
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 Chemistry and Biology Big Idea.
The Science Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for akonga 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 ākonga 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 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 four Big Ideas in Chemistry and Biology. 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 Chemistry and Biology Big Idea.
The Science Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for akonga 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 ākonga 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 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 four Big Ideas in Chemistry and Biology. 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:
Science disciplines use a diverse range of inquiry practices to explore the natural world and different questions require different approaches, to gain fuller understanding.
Recognising the differences and similarities between chemistry and biology methodologies, ways of communicating, and how data can be applied to answer a question in different situations, are skills that scientists need when investigating the natural world. Interpreting the chemistry or biology of natural world examples can be complex. By modelling reactions and concepts in the laboratory, ākonga can use accessible communication tools to enhance their understanding and interpretation of observations, relating to the wider world outside of the laboratory. Modelling of more complex ideas will allow ākonga to engage with different knowledge systems and perspectives more meaningfully, as they relate to scientific issues.
Chemistry and Biology are dynamic bodies of knowledge that use unique models and language to explain the material and living environment
Science disciplines use a diverse range of inquiry practices to explore the natural world and different questions require different approaches, to gain fuller understanding.
Recognising the differences and similarities between chemistry and biology methodologies, ways of communicating, and how data can be applied to answer a question in different situations, are skills that scientists need when investigating the natural world. Interpreting the chemistry or biology of natural world examples can be complex. By modelling reactions and concepts in the laboratory, ākonga can use accessible communication tools to enhance their understanding and interpretation of observations, relating to the wider world outside of the laboratory. Modelling of more complex ideas will allow ākonga to engage with different knowledge systems and perspectives more meaningfully, as they relate to scientific issues.
Big Idea Body:
Ākonga are complex biological systems, living within a network of larger and more complex biological systems, all of which rely on the fundamental principles of chemical change. Ākonga will bring their own perspectives of how matter and energy are transferred throughout the environment and living things. Investigating this further through both biology and chemistry perspectives allows ākonga to explore the complex systems that they are part of. Understanding that matter is conserved, even as it moves through a system, helps ākonga to understand the balance and disruption of natural systems. It will allow ākonga to recognise patterns in the ways that chemical reactions rearrange atoms and redistribute energy, both in laboratory models, as well as the wider world. The conservation of energy and matter is important foundational learning. It underpins all aspects of chemistry, including the chemistry occurring in biological systems at every level of complexity. It will allow ākonga to recognise the impact of chemicals on all aspects of society and explore how this depends on the state, quantity, and location of the chemicals.
Matter and energy are conserved in chemical change and in biological systems
Ākonga are complex biological systems, living within a network of larger and more complex biological systems, all of which rely on the fundamental principles of chemical change. Ākonga will bring their own perspectives of how matter and energy are transferred throughout the environment and living things. Investigating this further through both biology and chemistry perspectives allows ākonga to explore the complex systems that they are part of. Understanding that matter is conserved, even as it moves through a system, helps ākonga to understand the balance and disruption of natural systems. It will allow ākonga to recognise patterns in the ways that chemical reactions rearrange atoms and redistribute energy, both in laboratory models, as well as the wider world. The conservation of energy and matter is important foundational learning. It underpins all aspects of chemistry, including the chemistry occurring in biological systems at every level of complexity. It will allow ākonga to recognise the impact of chemicals on all aspects of society and explore how this depends on the state, quantity, and location of the chemicals.
Big Idea Body:
All matter is made up of chemicals, which are composed of submicroscopic particles. The arrangement and interactive forces between these particles determine the properties of a material. Understanding the link between particles and properties will help ākonga identify the purpose or impact chemicals may have. This will allow a deeper understanding of why certain materials are chosen for a purpose, by applying knowledge of how different materials can behave or interact in varied conditions, both in the laboratory and wider world. Understanding the properties of matter can be used to inform decision-making, and address issues about human and environmental wellbeing.
Matter is made of very small particles interacting to determine properties of materials
All matter is made up of chemicals, which are composed of submicroscopic particles. The arrangement and interactive forces between these particles determine the properties of a material. Understanding the link between particles and properties will help ākonga identify the purpose or impact chemicals may have. This will allow a deeper understanding of why certain materials are chosen for a purpose, by applying knowledge of how different materials can behave or interact in varied conditions, both in the laboratory and wider world. Understanding the properties of matter can be used to inform decision-making, and address issues about human and environmental wellbeing.
Big Idea Body:
To understand the world, ākonga must understand the intricate interconnections between themselves, other living things, and the environment. Understanding the nature of DNA as the universal molecule of inheritance allows ākonga to appreciate how all living things are connected via the rich information carried in genes.
An understanding of self, being of equal standing with all other living things, allows ākonga to see their place as part of, rather than separate or superior to, ecosystems, flora, and fauna. It will allow ākonga a more meaningful understanding of the connections within and between all living creatures, and to see how any change in the balance of these interconnections will impact everything in the system, be it an ecosystem or a living organism. Understanding links between health of the environment and health of self will allow ākonga to see their importance as part of biological systems, from the level of the individual to a larger ecosystem, or our planet as a whole.
All living things are related and live as part of interconnected systems
To understand the world, ākonga must understand the intricate interconnections between themselves, other living things, and the environment. Understanding the nature of DNA as the universal molecule of inheritance allows ākonga to appreciate how all living things are connected via the rich information carried in genes.
An understanding of self, being of equal standing with all other living things, allows ākonga to see their place as part of, rather than separate or superior to, ecosystems, flora, and fauna. It will allow ākonga a more meaningful understanding of the connections within and between all living creatures, and to see how any change in the balance of these interconnections will impact everything in the system, be it an ecosystem or a living organism. Understanding links between health of the environment and health of self will allow ākonga to see their importance as part of biological systems, from the level of the individual to a larger ecosystem, or our planet as a whole.
Key Competencies in Chemistry and Biology
Developing Key Competencies through Chemistry and Biology
Learning in Chemistry and Biology 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. Ākonga will engage with critical thinking and analysis, explore different perspectives on scientific issues, and develop their understanding of the role of science in society.
Thinking
Ākonga of Chemistry and Biology will:
- critically engage with chemistry and biology ideas in popular media
- develop their ability to evaluate the validity of sources of information
- use their understanding to make evidence-based decisions in their everyday lives
- identify and interpret patterns in data
- understand that chemistry and biology thinking has developed over time, and will continue to develop in response to new layers of evidence
- develop their understanding of scientific methods.
Using language, symbols, and texts
Ākonga of Chemistry and Biology will:
- use models, equations, analogies, diagrams, and representations to convey and interpret abstract ideas
- be able to visually represent and interpret data using tables and graphs
- develop knowledge of vocabulary, conventions, symbols, and numeric systems of chemistry and biology.
Relating to others
Ākonga of Chemistry and Biology will:
- explore and deepen their understanding of genealogy and their interconnectedness to the environment and all other living things
- acknowledge and explore perspectives drawn from knowledge systems that apply to scientific issues
- be able to justify their own perspective on scientific issues
- understand that chemistry and biology are collaborative activities that cross disciplines, and in which multi-nation projects are common
- practise collaboration in their own science activities.
Managing self
Ākonga of Chemistry and Biology will:
- develop the self-efficacy and confidence to seek out scientific evidence in their everyday lives
- develop reliable and systematic strategies for approaching problems based on scientific methods
- be able to identify and justify their own perspective on chemistry and biology issues
- respectfully critique their own work and the work of others.
Participating and contributing
Ākonga of Chemistry and Biology will:
- use an understanding of their place in the interrelationships of the environment to engage with kaitiakitanga
- use their chemistry and biology vocabulary and understanding to better comprehend the relevance of public issues to their lives
- develop the confidence to contribute to societal decisions on public issues rooted in chemistry and biology
- be able to resist unscientific claims and recommend strategies for healthy living that are grounded in chemistry and biology.
Key Competencies
This section of 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 Chemistry and Biology
Learning in Chemistry and Biology 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. Ākonga will engage with critical thinking and analysis, explore different perspectives on scientific issues, and develop their understanding of the role of science in society.
Thinking
Ākonga of Chemistry and Biology will:
- critically engage with chemistry and biology ideas in popular media
- develop their ability to evaluate the validity of sources of information
- use their understanding to make evidence-based decisions in their everyday lives
- identify and interpret patterns in data
- understand that chemistry and biology thinking has developed over time, and will continue to develop in response to new layers of evidence
- develop their understanding of scientific methods.
Using language, symbols, and texts
Ākonga of Chemistry and Biology will:
- use models, equations, analogies, diagrams, and representations to convey and interpret abstract ideas
- be able to visually represent and interpret data using tables and graphs
- develop knowledge of vocabulary, conventions, symbols, and numeric systems of chemistry and biology.
Relating to others
Ākonga of Chemistry and Biology will:
- explore and deepen their understanding of genealogy and their interconnectedness to the environment and all other living things
- acknowledge and explore perspectives drawn from knowledge systems that apply to scientific issues
- be able to justify their own perspective on scientific issues
- understand that chemistry and biology are collaborative activities that cross disciplines, and in which multi-nation projects are common
- practise collaboration in their own science activities.
Managing self
Ākonga of Chemistry and Biology will:
- develop the self-efficacy and confidence to seek out scientific evidence in their everyday lives
- develop reliable and systematic strategies for approaching problems based on scientific methods
- be able to identify and justify their own perspective on chemistry and biology issues
- respectfully critique their own work and the work of others.
Participating and contributing
Ākonga of Chemistry and Biology will:
- use an understanding of their place in the interrelationships of the environment to engage with kaitiakitanga
- use their chemistry and biology vocabulary and understanding to better comprehend the relevance of public issues to their lives
- develop the confidence to contribute to societal decisions on public issues rooted in chemistry and biology
- be able to resist unscientific claims and recommend strategies for healthy living that are grounded in chemistry and biology.
Key Competencies
This section of 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
Chemistry and Biology uses transferrable, interdisciplinary skills that connect with other subjects, particularly those that use critical thinking, systems thinking, analysis, and research.
Some examples of links to other subjects are:
Mathematics and Statistics
- Chemistry and Biology uses Statistics conventions for collecting and analysing data and Mathematics conventions for recognising and interpreting patterns.
Environment and Societies
- Chemistry and Biology, and Environment and Societies, both look at the interconnected nature of the natural environment and the impact of human decision-making and action.
Food and Nutrition
- Chemistry and Biology, and Food and Nutrition, both look at the relationship between molecules and life.
Psychology
- Chemistry, Biology, and Biochemistry are applied in Psychology to understand the human brain.
Health and Physical Education
- Health and Physical Education share understandings with Biology of how the human body works and behaves.
Chemistry and Biology uses transferrable, interdisciplinary skills that connect with other subjects, particularly those that use critical thinking, systems thinking, analysis, and research.
Some examples of links to other subjects are:
Mathematics and Statistics
- Chemistry and Biology uses Statistics conventions for collecting and analysing data and Mathematics conventions for recognising and interpreting patterns.
Environment and Societies
- Chemistry and Biology, and Environment and Societies, both look at the interconnected nature of the natural environment and the impact of human decision-making and action.
Food and Nutrition
- Chemistry and Biology, and Food and Nutrition, both look at the relationship between molecules and life.
Psychology
- Chemistry, Biology, and Biochemistry are applied in Psychology to understand the human brain.
Health and Physical Education
- Health and Physical Education share understandings with Biology of how the human body works and behaves.
Pathways
Chemistry and Biology connects the details of how materials around us are constructed, with the complexity of how living things interact. Ākonga engaging in this subject will learn that details matter as much as the big picture. The skills required to analyse and apply, think critically, and interpret the world around them are transferrable to a wide range of pathways.
Through Chemistry and Biology, ākonga will learn skills in critical thinking, communication, collaboration, analysis, research, inquiry, peer review, and systems thinking. Learning in Chemistry and Biology may lead ākonga to a career in research and development, medicine, dentistry, food and nutrition, psychology, education, agriculture, viticulture, biosecurity, forestry, conservation, resource management, or politics.
There are many pathways for furthering chemistry and biology studies at tertiary level. Ākonga may wish to study a general science course, or specialise in areas such as botany, neuroscience, zoology, medical laboratory science, forestry, forensic pathology, physiotherapy, veterinarian science, or psychology.
Chemistry and Biology fosters the ability to interpret and communicate information about complex issues which will help ākonga to make informed, responsible decisions related to themselves, their communities, and the world. Learning about different inquiry methods encourages looking at the world from multiple perspectives and seeking out evidence to support conclusions. These skills are valuable in every career pathway.
Chemistry and Biology connects the details of how materials around us are constructed, with the complexity of how living things interact. Ākonga engaging in this subject will learn that details matter as much as the big picture. The skills required to analyse and apply, think critically, and interpret the world around them are transferrable to a wide range of pathways.
Through Chemistry and Biology, ākonga will learn skills in critical thinking, communication, collaboration, analysis, research, inquiry, peer review, and systems thinking. Learning in Chemistry and Biology may lead ākonga to a career in research and development, medicine, dentistry, food and nutrition, psychology, education, agriculture, viticulture, biosecurity, forestry, conservation, resource management, or politics.
There are many pathways for furthering chemistry and biology studies at tertiary level. Ākonga may wish to study a general science course, or specialise in areas such as botany, neuroscience, zoology, medical laboratory science, forestry, forensic pathology, physiotherapy, veterinarian science, or psychology.
Chemistry and Biology fosters the ability to interpret and communicate information about complex issues which will help ākonga to make informed, responsible decisions related to themselves, their communities, and the world. Learning about different inquiry methods encourages looking at the world from multiple perspectives and seeking out evidence to support conclusions. These skills are valuable in every career pathway.
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 Chemistry and Biology 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 Chemistry and Biology 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: 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: 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.
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 observations, or providing students with comparative data
- helping students develop good practice that is not a requirement of the assessment such as referencing and attributing third-party content, and presentation of work. Students should not be limited to a method or decision about presentation – this decision can be made in consultation with the assessor.
At the start of the assessment event, assessors need to provide students with commonly used resources, tools, or equipment to support development of student assessment.
Students may not:
- collaborate on their use of observations in the Assessment Activity with others, even though the collection of the observations may be carried out or 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.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Assessor involvement during the assessment 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 consider the quality of their recorded observations, or providing students with comparative data
- ensuring students use good laboratory practices to ensure quality observations, for example pointing to gas test or pH testing methodologies
- 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 presentation — this decision can be made in consultation with the assessor.
At the start of the assessment, assessors should provide students with reference material stating the five generic reaction equations, the appropriate chemical word equations and the balanced chemical equations.
While this Standard does not assess practical work, assessment activities that may involve a practical component must follow relevant safety protocols, as described in Safety and Science/Pūtaiao Guidance for Aotearoa New Zealand Schools and Kura.
Each student will use observations, from a minimum of three different reaction types from EN2, to support evidence of their understanding. Practical work is not assessed, however it generates valuable observations. Selection of observations used for submission is to be carried out by the student.
At the start of the assessment event, assessors need to provide students with commonly used resources, tools, or equipment to support development of student assessment.
Students may not:
- collaborate on their use of observations in the Assessment Activity even though the collection of the observations may be carried out as a group
- receive feedback or feedforward during the Assessment Activity
- be assessed on reaction types other than those listed in the Explanatory Notes.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.