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Past Matrices:
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- Title: Board of Geography Teachers
- URL: https://geoteachers.nz/
URL: https://geoteachers.nz/
Description:
Links Title: Additional Support
- Title: Board of Geography Teachers
- URL: https://geoteachers.nz/
URL: https://geoteachers.nz/
Description:
Additional Support
- Title: Board of Geography Teachers
- URL: https://geoteachers.nz/
URL: https://geoteachers.nz/
Description:
What is Geography about?
[ Video Resource ]
- Title: Geography
- Description: Geography Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571915920
- Transcript: In conversation with Louise RichardsSam WallaceRebecca Sweney-McKeeTranscript below:My hope as a passionate geographer and educator is that assessment is not going to be the priority and the focus for teaching and learning that happens in the classroom.Yeah
In conversation with
Louise Richards
Sam Wallace
Rebecca Sweney-McKee
Transcript below:
My hope as a passionate geographer and educator is that assessment is not going to be the priority and the focus for teaching and learning that happens in the classroom.
Yeah, that the significant learning will be the main crux of what’s going on in the classroom and the assessment will simply fall out of that.
I like how we’re going to be able to go broader, and deeper, and spend longer on things. That we’re going to be able to interweave ideas. Out of that falls that aspect of assessment. It’s going to take a back seat. It’s been disheartening, over the last few years, where our geography is referred to in numbers. We talk about Standards. We talk about 2.1, 1.4. That geography, I feel, has been lost in that approach. Which is not the fault of the teacher by any means, but perhaps more the process and the structure of NCEA.
Those changes that we’re looking at, I think are going to make a real difference. I think the students, the ākonga, are going to see a change in that approach as well. That they’re going to have a more creative license to show their learning. How they go about their learning, a lot more collaborative, aromatawai sort of concepts coming through. That’s going to be a big change for a lot of our ākonga.
I think the mana ōrite mō te mātauranga Māori is going to be totally explicit in the language of the Standards, the language of the significant learning. It is going to be front and centre for people to teach. That is exciting.
It’s exciting, we had a meeting yesterday, the ākonga team came in. They said they were able to see themselves in the learning. That was a real defining point for me in the process. When the person said, I can see myself in your learning matrix. For me, that was exactly how we need to approach the teaching and learning that we do from now on.
I’m really excited about it. I think it’s time. I can see how it’s being embedded in everything that we’re doing. Not just in the wording and the tasks. Like the pedagogy that we’re looking at.
It’s been awesome to think of different ways, being creative with how they can present their work, and talk about their experiences. I think with the way that we’re trying to interweave everything as well in our learning matrix really reflects those principles, too.
For me being part of the SEG has been hugely rewarding. I feel it’s a real privilege to work alongside some of my geography heroes, who before this I knew in name only, in emails, on publications and things.
But it’s also been really rewarding to be part of the whole process. It’s been amazing professional development for myself. It has been challenging. I don’t think any of us will deny that. But what has been absolutely at the forefront for all of us has been our passion for the subject and for our learners.
For me mostly it’s a terrifying experience. Because it’s so important that we’re representing our sector. We’re responsible for getting it right.
The pilot scheme is going to be so important in making sure that it’s all correct. It’s not just the now. It’s also thinking about as we move into the future. Will this stand the test of time. We’re not just thinking about learners now in 2021. We’re thinking long term, and that can be a challenge, definitely.
Be bold, be brave. Be open.
Yeah. Be willing to change. Look at the changes for the positives that are there. We have to go away from “this is the way I’ve always done things”, “and it’s always worked for me in the past”. Thinking about, my job is to prepare my students to be good citizens of Aotearoa New Zealand. I think these changes we’re making are going to allow that to happen.
Teachers need to be brave and bold enough to take that challenge on themselves. Because they’re going to have to take on the challenge, we all have to work. They’re not alone. No one is going to be alone, we are going to be well supported. We’re going to ensure that teachers feel that support, and that they don’t feel alone. That we are all here together as a community to support each other.
Subject-specific terms can be found in the glossary.
Geography is about te taiao and the interconnections between the whenua, wai, āhuarangi, and koiora. We ask the question “What Is Where, Why There, and Why Care?” (Gritzner, 2002).
Te taiao is the space you stand in or observe. Features of te taiao are interconnected, including people who live within the space. They also include those made by people, such as buildings, and natural features, such as mountains and climates.
For example, an awa supports the ecosystem that lives around it, and the ecosystem is important for the awa through ways such as holding up the bank and keeping the water clean. People use the awa for resources, which has impacts within te taiao. The granting of legal personhood to several Aotearoa New Zealand awa recognises how all of the parts of te taiao are important, and respects local iwi’s ancestral relationships with their awa.
Ākonga will explore topics like this, developing their ability to Understand, Know, and Do geography. They will learn about how people see and interact with place within te taiao.
Ākonga will learn that both humans and natural processes shape te taiao. Humans shape te taiao through the decisions that are made, which are influenced by perspectives and power.
The subject focuses on Aotearoa New Zealand and the wider Pacific region, so that ākonga can grow their relationship with their communities and environments, and explore knowledge systems and decision-making that matter to them. Ākonga will learn about how Te Tiriti o Waitangi is important in geography. This includes its values, and relevance in Aotearoa New Zealand.
Geographic thinking
Geographic thinking helps ākonga to participate in the world as critical, empathetic, informed, and responsible people. It considers where features of te taiao are, how they interconnect, and how they can change over time. In Geography, ākonga nurture kaitiakitanga and manaakitanga by considering the impact their actions can have within te taiao. To do this, ākonga draw from multiple perspectives, including te ao Māori and Pacific perspectives.
Ākonga can embrace their relationship with te taiao. They use geographic thinking to develop understandings related to patterns, processes, relationships, interactions, change, and systems.
Geography kete
The Geography kete contains tools for understanding and engaging with te taiao. It includes perspectives, knowledge systems, and tikanga. Through wānanga and talanoa, it helps ākonga to have a collaborative approach to geographic inquiry. Ākonga use it to ask questions about te taiao, and their place within it, gaining strong geographic inquiry skills.
Reference:
Gritzner, C. F. (2002). What is where, why there, and why care?. Journal of Geography, 101(1), 38-40.
Subject-specific terms can be found in the glossary.
Geography is about te taiao and the interconnections between the whenua, wai, āhuarangi, and koiora. We ask the question “What Is Where, Why There, and Why Care?” (Gritzner, 2002).
Te taiao is the space you stand in or observe. Features of te taiao are interconnected, including people who live within the space. They also include those made by people, such as buildings, and natural features, such as mountains and climates.
For example, an awa supports the ecosystem that lives around it, and the ecosystem is important for the awa through ways such as holding up the bank and keeping the water clean. People use the awa for resources, which has impacts within te taiao. The granting of legal personhood to several Aotearoa New Zealand awa recognises how all of the parts of te taiao are important, and respects local iwi’s ancestral relationships with their awa.
Ākonga will explore topics like this, developing their ability to Understand, Know, and Do geography. They will learn about how people see and interact with place within te taiao.
Ākonga will learn that both humans and natural processes shape te taiao. Humans shape te taiao through the decisions that are made, which are influenced by perspectives and power.
The subject focuses on Aotearoa New Zealand and the wider Pacific region, so that ākonga can grow their relationship with their communities and environments, and explore knowledge systems and decision-making that matter to them. Ākonga will learn about how Te Tiriti o Waitangi is important in geography. This includes its values, and relevance in Aotearoa New Zealand.
Geographic thinking
Geographic thinking helps ākonga to participate in the world as critical, empathetic, informed, and responsible people. It considers where features of te taiao are, how they interconnect, and how they can change over time. In Geography, ākonga nurture kaitiakitanga and manaakitanga by considering the impact their actions can have within te taiao. To do this, ākonga draw from multiple perspectives, including te ao Māori and Pacific perspectives.
Ākonga can embrace their relationship with te taiao. They use geographic thinking to develop understandings related to patterns, processes, relationships, interactions, change, and systems.
Geography kete
The Geography kete contains tools for understanding and engaging with te taiao. It includes perspectives, knowledge systems, and tikanga. Through wānanga and talanoa, it helps ākonga to have a collaborative approach to geographic inquiry. Ākonga use it to ask questions about te taiao, and their place within it, gaining strong geographic inquiry skills.
Reference:
Gritzner, C. F. (2002). What is where, why there, and why care?. Journal of Geography, 101(1), 38-40.
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 Geography Big Idea.
The Social Sciences Learning Area, including its whakatauākī, inform this subject’s Significant Learning — learning that is critical for ākonga to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes.
The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
For Geography, the whakatauākī means that our understanding of ourselves, our communities, and our cultures is inextricably connected to the whenua through whakapapa. In te ao Māori, ngā tangata are part of te taiao, and key features of the whenua are considered to be living beings. This philosophy informs our geographic knowledge and understanding of places.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6, 7, and indicative learning for Level 8. Teachers can use the Learning Matrix as a tool to construct Teaching and Learning Programmes that cover all the not-to-be-missed learning in Geography.
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 should relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Geography. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa. This means that there are multiple opportunities to engage with the Significant Learning throughout the year. Ākonga can approach the same piece of Significant Learning with different tools to gain deeper understanding.
At Level 7, the Significant Learning can be selected and grouped to explore local and global geographic issues such as climate change, hazard management, urbanisation, development, and inequality.
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 Geography Big Idea.
The Social Sciences Learning Area, including its whakatauākī, inform this subject’s Significant Learning — learning that is critical for ākonga to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes.
The Learning Area’s whakatauākī is:
Unuhia te rito o te harakeke kei whea te kōmako e kō?
Whakatairangitia — rere ki uta, rere ki tai;
Ui mai koe ki ahau he aha te mea nui o te ao,
Māku e kī atu he tangata, he tangata, he tangata!Remove the heart of the flax bush and where will the kōmako sing?
Proclaim it to the land, proclaim it to the sea;
Ask me, “What is the greatest thing in the world?”
I will reply, “It is people, people, people!”Nā, Meri Ngāroto, Te Aupōuri (1830s)
For Geography, the whakatauākī means that our understanding of ourselves, our communities, and our cultures is inextricably connected to the whenua through whakapapa. In te ao Māori, ngā tangata are part of te taiao, and key features of the whenua are considered to be living beings. This philosophy informs our geographic knowledge and understanding of places.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6, 7, and indicative learning for Level 8. Teachers can use the Learning Matrix as a tool to construct Teaching and Learning Programmes that cover all the not-to-be-missed learning in Geography.
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 should relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Geography. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas, and vice versa. This means that there are multiple opportunities to engage with the Significant Learning throughout the year. Ākonga can approach the same piece of Significant Learning with different tools to gain deeper understanding.
At Level 7, the Significant Learning can be selected and grouped to explore local and global geographic issues such as climate change, hazard management, urbanisation, development, and inequality.
Big Idea Body:
Ākonga of Geography investigate connections between people and place at local, regional, national, and global scales. Connections within te taiao are dynamic and reciprocal — te taiao shapes people as we shape te taiao.
Different places have different experiences, opportunities, and obstacles for people within te taiao. They connect people to each other and te taiao. In Aotearoa New Zealand, tangata whenua hold strong relationships with te taiao. It is the geographer’s role to know, understand, and show the interconnections between people and te taiao.
Through geographic investigation, we can make sense of differences in how people interact with te taiao. We seek to understand the causes and effects of interactions. This includes understanding the causes and effects of environmental change. Our understanding of how people interact with te taiao can be used to make responsible, informed decisions.
Te taiao is interconnected with ngā tangata and ngā tangata are interconnected within te taiao
Ākonga of Geography investigate connections between people and place at local, regional, national, and global scales. Connections within te taiao are dynamic and reciprocal — te taiao shapes people as we shape te taiao.
Different places have different experiences, opportunities, and obstacles for people within te taiao. They connect people to each other and te taiao. In Aotearoa New Zealand, tangata whenua hold strong relationships with te taiao. It is the geographer’s role to know, understand, and show the interconnections between people and te taiao.
Through geographic investigation, we can make sense of differences in how people interact with te taiao. We seek to understand the causes and effects of interactions. This includes understanding the causes and effects of environmental change. Our understanding of how people interact with te taiao can be used to make responsible, informed decisions.
Big Idea Body:
Understanding how natural processes can shape te taiao deepens our understanding of, and connection to, the whenua. Investigating natural processes helps ākonga to know what these phenomena are, how they occur, and the impacts they have on people in different places. Ākonga also investigate how te taiao have evolved spatially and temporally. They explore pūrākau and science to understand how te taiao is formed.
Te taiao can be shaped by natural processes
Understanding how natural processes can shape te taiao deepens our understanding of, and connection to, the whenua. Investigating natural processes helps ākonga to know what these phenomena are, how they occur, and the impacts they have on people in different places. Ākonga also investigate how te taiao have evolved spatially and temporally. They explore pūrākau and science to understand how te taiao is formed.
Big Idea Body:
In this Big Idea, tikanga refers to a te ao Māori concept that can mean Indigenous best practice around the protection and regeneration of te taiao. The relationship that ngā tāngata have with other parts of te taiao can be informed by tikanga. Following tikanga helps to maintain balance within te taiao.
Weaving tikanga into geographic inquiry brings understanding and respect for people, their values, and their perspectives to the forefront. In Geography, tikanga includes kaitiakitanga to ensure sustainable use and regeneration of te taiao. Mana whenua may bestow the kaitiaki title on others to protect the mauri and mana of the whenua.
By understanding how te taiao can be protected and regenerated, ākonga can appreciate and consider different solutions that can be brought to geographic issues.
Tikanga informs the relationships between ngā tangata and te taiao
In this Big Idea, tikanga refers to a te ao Māori concept that can mean Indigenous best practice around the protection and regeneration of te taiao. The relationship that ngā tāngata have with other parts of te taiao can be informed by tikanga. Following tikanga helps to maintain balance within te taiao.
Weaving tikanga into geographic inquiry brings understanding and respect for people, their values, and their perspectives to the forefront. In Geography, tikanga includes kaitiakitanga to ensure sustainable use and regeneration of te taiao. Mana whenua may bestow the kaitiaki title on others to protect the mauri and mana of the whenua.
By understanding how te taiao can be protected and regenerated, ākonga can appreciate and consider different solutions that can be brought to geographic issues.
Big Idea Body:
In Geography, ākonga explore how differences in perspectives and power influence decision making, which has consequences within te taiao. Perspectives shape our ways of looking at the world and how we make sense of it. Understanding them typically involves consideration of values and beliefs. Perspectives influence people’s actions and responses to geographic issues. Power differences mean that groups have varying levels of ability to exert their perspective.
Perspectives and power influence te taiao
In Geography, ākonga explore how differences in perspectives and power influence decision making, which has consequences within te taiao. Perspectives shape our ways of looking at the world and how we make sense of it. Understanding them typically involves consideration of values and beliefs. Perspectives influence people’s actions and responses to geographic issues. Power differences mean that groups have varying levels of ability to exert their perspective.
Key Competencies in Geography
Developing Key Competencies through Geography
Learning in Geography 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. Each discipline has its own processes, practices, and ways of knowing and interpreting meaning.
Geography provides learners with opportunities to develop critical and relational thinking, and temporal and spatial awareness. Students of Geography will develop understanding of geographic skills and will explore different perspectives and worldviews.
Thinking
Students of Geography will:
- use critical thinking to make informed decisions and judgements about land use
- think about possible, probable, and preferred outcomes from a geographic perspective
- find connections within and between natural and cultural environments
- explore te taiao using a tikanga lens
- understand the relationship between geography and Indigenous knowledges
- use understanding of global geographic practices to explore how te taiao shapes people and people shape te taiao
- use relational thinking to analyse how places are shaped, including the effect of power differences
- consider differences in decision-making due to perspectives and viewpoints
- understand differences in development and progress, and in how people interact with natural environments
- practise thinking collaboratively
- use creativity to predict the future of environments
- consider different approaches to solve geographic challenges.
Using language, symbols, and texts
Students of Geography will:
- use language, symbols, and text to make and understand maps, graphs, visuals, tables, and texts
- develop spatial and temporal awareness
- communicate ideas using geographic terminology
- use maps to process information
- use data to draw conclusions about how natural and cultural processes shape te taiao.
Relating to others
Students of Geography will:
- use inquiry approaches and collect data in groups
- work with others to identify geographic solutions and possibilities
- follow and work with communities at the frontline of climate change
- understand and respect relationships of tangata whenua with place and space as fundamental to the discipline of geography in Aotearoa New Zealand
- develop awareness of different understandings of place and environment
- understand their own and biases and those of other people
- expand their worldview through knowledge of local to global geography
- question geographic perspectives and decision-making and how these impact people, place, and environments.
Managing self
Students of Geography will:
- manage themselves effectively while doing fieldwork and research
- reflect on skills and knowledge systems to add to their Geography kete
- collect primary data through group work to learn from other ākonga and engage with a range of worldviews
- understand that individuals and groups have differing views of land management, sustainability, and regeneration.
Participating and contributing
Students of Geography will:
- engage in debate and discussion about geographic questions and challenges
- grow partnerships, relationships, and connections to explore differing geographic understandings
- acknowledge climate and environmental advocacy movements
- raise awareness of natural and cultural geographic changes through different ways of communicating
- understand how kaitiakitanga is being embedded in the geography discipline within Aotearoa New Zealand.
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 Geography
Learning in Geography 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. Each discipline has its own processes, practices, and ways of knowing and interpreting meaning.
Geography provides learners with opportunities to develop critical and relational thinking, and temporal and spatial awareness. Students of Geography will develop understanding of geographic skills and will explore different perspectives and worldviews.
Thinking
Students of Geography will:
- use critical thinking to make informed decisions and judgements about land use
- think about possible, probable, and preferred outcomes from a geographic perspective
- find connections within and between natural and cultural environments
- explore te taiao using a tikanga lens
- understand the relationship between geography and Indigenous knowledges
- use understanding of global geographic practices to explore how te taiao shapes people and people shape te taiao
- use relational thinking to analyse how places are shaped, including the effect of power differences
- consider differences in decision-making due to perspectives and viewpoints
- understand differences in development and progress, and in how people interact with natural environments
- practise thinking collaboratively
- use creativity to predict the future of environments
- consider different approaches to solve geographic challenges.
Using language, symbols, and texts
Students of Geography will:
- use language, symbols, and text to make and understand maps, graphs, visuals, tables, and texts
- develop spatial and temporal awareness
- communicate ideas using geographic terminology
- use maps to process information
- use data to draw conclusions about how natural and cultural processes shape te taiao.
Relating to others
Students of Geography will:
- use inquiry approaches and collect data in groups
- work with others to identify geographic solutions and possibilities
- follow and work with communities at the frontline of climate change
- understand and respect relationships of tangata whenua with place and space as fundamental to the discipline of geography in Aotearoa New Zealand
- develop awareness of different understandings of place and environment
- understand their own and biases and those of other people
- expand their worldview through knowledge of local to global geography
- question geographic perspectives and decision-making and how these impact people, place, and environments.
Managing self
Students of Geography will:
- manage themselves effectively while doing fieldwork and research
- reflect on skills and knowledge systems to add to their Geography kete
- collect primary data through group work to learn from other ākonga and engage with a range of worldviews
- understand that individuals and groups have differing views of land management, sustainability, and regeneration.
Participating and contributing
Students of Geography will:
- engage in debate and discussion about geographic questions and challenges
- grow partnerships, relationships, and connections to explore differing geographic understandings
- acknowledge climate and environmental advocacy movements
- raise awareness of natural and cultural geographic changes through different ways of communicating
- understand how kaitiakitanga is being embedded in the geography discipline within Aotearoa New Zealand.
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
Geography connects naturally with a wide variety of Learning Areas and individual subjects. Because of the interdisciplinary nature of Geography, kaiako can easily form bridges across and between subjects. This means that ākonga can transfer their learning from Geography to other subjects, and vice versa.
Some examples of links to other subjects are:
Economics
- Understanding of, and skills in, decision making within te taiao, including people’s perspectives, their activities, and impacts within te taiao, is important in both Economics and Geography.
Mathematics and Statistics
- Statistics conventions for collecting, processing, and analysing data are important for many geographic inquiry approaches. Mathematics conventions are important for identifying and interpreting patterns.
Earth and Space Science
- Tools for inquiry and geographic thinking, including the impact of human activities, can complement learning in both Geography and Earth and Space Science.
Outdoor Education
- Growing connection with te taiao, and understanding how natural environments are formed and how they are used by people.
Pacific Studies
- Learning about te taiao, especially in Pacific contexts in Geography learning, can help ākonga to grow their sense of place and understanding of Pacific cultures and environments.
Geography connects naturally with a wide variety of Learning Areas and individual subjects. Because of the interdisciplinary nature of Geography, kaiako can easily form bridges across and between subjects. This means that ākonga can transfer their learning from Geography to other subjects, and vice versa.
Some examples of links to other subjects are:
Economics
- Understanding of, and skills in, decision making within te taiao, including people’s perspectives, their activities, and impacts within te taiao, is important in both Economics and Geography.
Mathematics and Statistics
- Statistics conventions for collecting, processing, and analysing data are important for many geographic inquiry approaches. Mathematics conventions are important for identifying and interpreting patterns.
Earth and Space Science
- Tools for inquiry and geographic thinking, including the impact of human activities, can complement learning in both Geography and Earth and Space Science.
Outdoor Education
- Growing connection with te taiao, and understanding how natural environments are formed and how they are used by people.
Pacific Studies
- Learning about te taiao, especially in Pacific contexts in Geography learning, can help ākonga to grow their sense of place and understanding of Pacific cultures and environments.
Pathways
Geography offers ākonga the opportunity to acquire a range of skills and knowledge which they can use in their everyday lives, no matter what level they begin their Geography studies. Being able to use geographical thinking and draw from the Geography kete will help ākonga to make informed, ethical, and responsible decisions about themselves, their communities, and their environment. Understanding of, and respect for, different perspectives is a vital and increasingly acknowledged skill across different pathways.
Beyond school, Geography can be a pathway to further education and training related to a range of sectors such as:
- primary industries
- services
- social and community
- manufacturing and technology
- construction and infrastructure
- creative industries.
At university level, pathways are available in a range of areas. Ākonga might concentrate on Physical Geography, Social and Political Sciences, Development Studies, Migration Studies, Resource and Environmental Management, Geographic Information Systems, Geology, or Urban Planning. Ākonga with a base in Geography can use their knowledge to support a career in engineering, science, law, management, commerce, or technology.
Geography is a foundation for any pathways that focus on connections within te taiao.
Geographers work in a wide range of fields, including:
- urban and regional planning
- land management
- industrial location and marketing
- environmental monitoring and resource management
- community development at home and abroad.
They work as researchers, analysts, consultants, technologists, and planners.
Being able to work with data is increasingly important in geography, mostly due to technology and innovation. For example, a lot of our information about where things are located comes from satellites that continuously beam coordinates to global positioning devices on Earth.
Government and commercial satellites greatly increase the accuracy and amount of geographic data available. At the same time, new Geographic Information System (GIS) software can process that data with greater speed and flexibility. This technology creates new career possibilities for people who understand geography and who can process and use geographic information.
A few geographic jobs are based almost entirely on the study of location. Remote sensing specialists, photogrammetrists, and surveyors gather data about where things are on Earth. GIS analysts review this data and sometimes use it to make maps. Planners help to figure out where buildings and roads should be located.
Many maps rely on photographs or other data taken from aeroplanes, drones, and satellites. Remote sensing specialists oversee the collection of this information and interpret satellite images. Photogrammetrists interpret the more detailed data.
Skills developed in Geography that employers are looking for are:
- adaptability
- communication
- critical thinking
- digital literacy
- leadership
- collaboration
- problem solving
- engagement with others
- relationship building.
Geography offers ākonga the opportunity to acquire a range of skills and knowledge which they can use in their everyday lives, no matter what level they begin their Geography studies. Being able to use geographical thinking and draw from the Geography kete will help ākonga to make informed, ethical, and responsible decisions about themselves, their communities, and their environment. Understanding of, and respect for, different perspectives is a vital and increasingly acknowledged skill across different pathways.
Beyond school, Geography can be a pathway to further education and training related to a range of sectors such as:
- primary industries
- services
- social and community
- manufacturing and technology
- construction and infrastructure
- creative industries.
At university level, pathways are available in a range of areas. Ākonga might concentrate on Physical Geography, Social and Political Sciences, Development Studies, Migration Studies, Resource and Environmental Management, Geographic Information Systems, Geology, or Urban Planning. Ākonga with a base in Geography can use their knowledge to support a career in engineering, science, law, management, commerce, or technology.
Geography is a foundation for any pathways that focus on connections within te taiao.
Geographers work in a wide range of fields, including:
- urban and regional planning
- land management
- industrial location and marketing
- environmental monitoring and resource management
- community development at home and abroad.
They work as researchers, analysts, consultants, technologists, and planners.
Being able to work with data is increasingly important in geography, mostly due to technology and innovation. For example, a lot of our information about where things are located comes from satellites that continuously beam coordinates to global positioning devices on Earth.
Government and commercial satellites greatly increase the accuracy and amount of geographic data available. At the same time, new Geographic Information System (GIS) software can process that data with greater speed and flexibility. This technology creates new career possibilities for people who understand geography and who can process and use geographic information.
A few geographic jobs are based almost entirely on the study of location. Remote sensing specialists, photogrammetrists, and surveyors gather data about where things are on Earth. GIS analysts review this data and sometimes use it to make maps. Planners help to figure out where buildings and roads should be located.
Many maps rely on photographs or other data taken from aeroplanes, drones, and satellites. Remote sensing specialists oversee the collection of this information and interpret satellite images. Photogrammetrists interpret the more detailed data.
Skills developed in Geography that employers are looking for are:
- adaptability
- communication
- critical thinking
- digital literacy
- leadership
- collaboration
- problem solving
- engagement with others
- relationship building.
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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 Geography 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 Geography 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: Tūrangawaewae
- Description: This video explores Tūrangawaewae.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772268081?h=af30dde728
- Transcript: EnglishSo let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me
English
So let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me, tūrangawaewae is the place where I grew up, where I was born. To some of us, the place the umbilical cord was cut and returned to my original home. That's where I'll go back to. I know it's my tūrangawaewae, the place I'll go back to even if I've been to other regions or other schools. There is no other place like my tūrangawaewae, or to others, my original home (ūkaipō), but I refer to it as my tūrangawaewae, ok?
As I reflect on this word tūrangawaewae, some pictures come to mind which is my interpretation of this word. So what's this word tūrangawaewae to me? It is my mountain, where I grew up, between Mount Taranaki and the sea, the site of my marae, the village where my ancestors slept, that is the place. So my tūrangawaewae is there. Although I live on this side of the country in Te Waipounamu (South Island), in Canterbury, and although that is my home, where I have two children. Despite these things, my tūrangawaewae is in Taranaki, in Te Ika-a-Māui (North Island), the land of my ancestors, my marae, the land. Like you friend, when the time comes for me to sleep eternally, I will return to my tūrangawaewae, beside my ancestors. So my tūrangawaewae is there.
And most of us now... You return. When you are born in your tūrangawaewae, you return to the tūrangawaewae upon your death. And most people are like that. When they pass away, they'd like to go home to their tūrangawaewae.
So if I was in an educational context, I would ask the people in there - what is it about the concept of tūrangawaewae that you want to draw across from a customary context and relocate into an educational one? And building on those ideas, is it the idea of security, of connectedness, of location? Because I know lots of ākonga feel displaced in kura, in large spaces. So they may want to come to a particular home room or into a whare or to somewhere else and say 'this is our space, this is my place'. I feel secure here, I feel connected.
Some of our kids in our big schools, they look for what we can term a tūrangawaewae. So some of our big schools organise clubs. They have things like the Māori club, Pacific Island club, Samoan club, just for a home base. And a lot of our mokopuna find it really... There’s a wairua there. They head for those - that area.
Te Reo Māori
Nō reira, te tūrangawaewae ka wetewetehia te kupu. Ko te kupu tūranga ko taku wāhi i tū ai au. Tūrangawaewae ko te wāhi i tū ai waku waewae. Nō reira, tūrangawaewae ki ahau ko taku wāhi i tipu mai ahau, i whanau mai ahau, ki ētahi o tātou te wāhi i katohia taku pito ka whakahokia ki taku ūkaipō. Koirā te wāhi ka hoki au ka mōhio au koirā tōku tūrangawaewae te wāhi ka hoki au ahakoa haere au ki ētahi atu takiwā ētahi atu kura, kāore i kō atu koirā tōku tūrangawaewae ki ētahi tōku ūkaipō, engari, ki ahau tōku tūrangawaewae. Ka pai?
Ki ahau nei i ahau e whakaaro ana ki tēnei kupu tūrangawaewae, ka puta ētahi pikitia ki taku hinengaro ko tērā taku whakamārama o tēnei kupu Nā reira, he aha tēnei kupu te tūrangawaewae ki ahau? Ko taku maunga, ko te wāhi i tipu ake ai au, i waenganui i a maunga Taranaki me te moana, te wāhi o taku marae te pā i reira i moea ōku tīpuna, ki reira hoki. Nā reira, kei reira tōku tūrangawaewae. Ahakoa ka noho au ki tēnei taha o te motu ki Te Waipounamu, ki Waitaha, ahakoa tērā, ko tērā taku kāinga, kua puta ētahi tamariki tokorua. Ahakoa aua mea kei Te Ika a Māui, kei Taranaki tōku tūrangawaewae te wāhi o ōku tīpuna, tōku marae, te whenua. Pērā i a koe, e hoa i te wā ka moe au mō te wā whakamutunga ka hoki au ki tōku tūrangawaewae ki te taha o ōku tīpuna. Nā reira, ko te wāhi tōku tūrangawaewae.
Ko te nuinga o tātou ināianei Ka hoki koe. Ka whānau mai koe i tō tūrangawaewae, ka mate koe ka hoki koe ki tō tūrangawaewae. ā, ko te nuinga he pērā, ki te mate te tangata, ka hiahia kia whakahokia ki tō rātou tūrangawaewae.
Nā, mēnā au i tētahi horopaki whakaako ka pātai atu au ki te tangata he aha te wāhanga o te ariā o te tūrangawaewae kia whakawhitia i tētahi horopaki ā-tikanga me te whakanoho i roto i tētahi horopaki whakaako? Waihoki ko te whakatipu haere mai i aua whakaaro, ko te whakaaro rānei pea o te haumaru, te tūhonotanga, te tūwāhi? E mōhio ana au ki te tini ākonga, kāore i te pai te noho i ngā kura, i ngā taiwhanga nui. Nā reira ka hiahia pea rātou ki te haere mai ki tētahi rūma kāinga, ki tētahi whare rānei, ki tētahi atu wāhi rānei, ka kī atu 'koinei tō mātou mokowā, koinei taku wāhi'. Ki konei au noho haumaru ai, noho tūhono ai.
Ko ētahi o ā tātou tamariki i ngā kura nui, e kimi ana i tētahi wāhi hei tūrangawaewae. Na, ko ētahi o ō tātou kura nui, e whakarite karapu ana. Pēnei i te karapu Māori, te karapu Pasifika, te karapu Hāmoa hei kāinga noa iho mō rātou. Otirā he huhua ā tātou mokopuna e rongo ana i tētahi wairua i reira. Ka kotahi atu rātou ki aua wāhi - ki taua takiwā.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Wairuatanga
- Description: This video explores Wairuatanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772278941?h=a1513f574f
- Transcript: EnglishThere are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat
English
There are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat, we bless the food and we send the essence to the Almighty. Those are the circumstances if wairuatanga is part of our customs, the majority of our customs. If wairuatanga is absent then things won’t go well. That is what I am saying. It is not easily encapsulated by the word spirituality. It is not comprehensive enough in my opinion as an explanation of wairuatanga.
Wairuatanga is such an amazing thing to me. There are a number of reasons for this. So I understand my wairuatanga to be my connection to forces greater than I, my connection to the unseen world. You might want to use a word like spirituality as well. So my wairuatanga can be a way, can inform me. You know, I've heard and read that wairuatanga can be that feeling in your gut. It's your gut telling you; it's the intuition that's saying that person is kei te pai. Go and hang out, or maybe just slow down on that and just sit back and listen. So my wairuatanga is very important to me. And I engage with my wairuatanga in many ways. But ultimately, it's that unknown space. And it's the intuition I use that informs me on how to engage in a moment in time or with a person as well.
Wairuatanga is such a huge topic. For me personally, it is all around us, it is all around me. Just because it's not seen doesn't mean that it doesn't have an impact on our existence, or the way we carry ourselves, or the way we respond to particular contexts. So going back to thinking about wairua being all around us, that there are lots of forces that help mediate that as well, such as tapu and noa.
It is present within the aspects of mōteatea (ancient songs). It is present within mau rākau (art of weaponry). It is also utilised in aspects such as waka ama (traditional canoe). When you take children out on the ocean it is there you witness aspects that put everyone at ease with respect to paddling. But in kapa haka (performing arts), there are many things to be learnt through wairuatanga. Most pertain to incantations, the ancient karakia and mōteatea such as Pinepine te Kura which is seven minutes long. Those are the circumstances. Indeed, there's a lot of teaching in that, there’s a lot of feelings that come from that. And there's a story to that as well, and it's getting the kids to understand why it’s like that.
Te Reo Māori
He nui ngā honotanga o te wairuatanga ki wā tātou mahi katoa. Kāore e taea te wehewehe. Ko te wairuatanga kei roto i wā tātou karakia, kei roto i ngā mahi e pā ana ki te kai. I mua i te kainga i ngā kai kei te whakapai i ngā kai, ana ka tukuna te wairua ki te Runga Rawa. Koirā ngā āhuatanga, mehemea kei roto te wairuatanga i wā tātou tikanga, te nuinga o wā tātou tikanga Mehemea kāore i te wairua i roto i tērā, kāore e tae pai ngā āhuatanga. Koinā e kīia nei. Kāore e taea te āe ki te kupu spirituality Kāore tērā e whānui, tino whānui e pā ana ki ōku whakaaro mō wairuatanga.
He kaupapa tino whakahirahira tēnei, te wairuatanga ki ahau. He maha ngā take mō tēnei. Ko taku mōhio ki te wairuatanga ko taku hononga ki ngā mana nui ake i a au. Taku hononga ki te wāhi ngaro. Tērā pea ka tīkina e koe te kupu pēnei i te spirituality. Nā, ko te mahi o taku wairuatanga he huarahi whakamōhio i ahau. Kua rongo au, kua pānui hoki ko te wairuatanga he āhuatanga kei roto tonu i tō whatumanawa. Ko tō whatumanawa kei te tohutohu i a koe, otirā ko taua rongo ā-manawa e kī ana ki taua tangata, 'kei te pai haere i tō haere', kei te kī rānei, 'kāo taihoa, me noho, ka whakarongo.' Nō reira ko taku wairuatanga he mea tino nui ki ahau. Otirā he nui ngā huarahi e kuhu nei au ki taku wairuatanga. Engari i te mutunga iho ko taua wāhi ngaro. Ko te rongo ā-manawa e whakamōhio ana i ahau me pēhea te kuhu ki tētahi āhuatanga i tētahi wā, tētahi tangata rānei.
Tino nunui te kaupapa o te wairuatanga. Mōku ake, kei runga kei raro kei ngā tahataha. Ahakoa kāore e kitea atu, ehara i te mea kāore he pānga ki tō tātou oranga tā tātou kawe i a tātou rānei, te āhuatanga o te urupare ki ētahi momo horopaki rānei. Nā, ka hoki ki te whakaaro mō te wairua e karapoti ana i a tātou katoa, he nui ngā mana e āwhina ana i a tātou ki te whakatau wairua, pēnei i te tapu me te noa.
Ka taea i roto i ngā āhuatanga mō ngā mōteatea. Ka taea i roto i te mau rākau. Ka taea i roto i ngā āhuatanga pērā i te waka ama. Haria ngā tamariki i runga i te moana ka kite koe i te āhuatanga e pā ana ki tērā kia āta tau te katoa o ō hoe waka ka pai tō hoe. Mehemea kei te āhua raru ētahi ka raru ko koe. Engari, i roto i te kapa haka he nui ngā āhuatanga ka taea te ako i roto i te wairuatanga. Ko te nuinga e pā ana ki ngā karakia, ngā karakia o neherā me ngā mōteatea pēnei i a Pinepine te Kura e whitu miniti e haere ana. Koirā ngā āhuatanga. Engari he nui ngā akoranga i roto i tērā, he nui ngā wairua i puta i tēnā. otirā he pūrākau anō e pā ana ki tērā, ā, kia mārama ngā tamariki he aha i pērā ai.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Manaakitanga
- Description: This video explores Manaakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772281185?h=b92fd84dac
- Transcript: EnglishWhat is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me
English
What is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me, the main purpose. I have heard of people talking about the explanation of manaakitanga. Here is the sentence - 'give mana/esteem to others'. That is one thing I have heard. So I show my manaakitanga and I express my manaakitanga for others by feeding them mana. I give mana to them. Not my mana, but I give mana to the other person. And that's how I show my manaakitanga. And then what that manifests as could be a whole range of things. It can be through my kai. It can be how I welcome them into my whare or my room. It's how I interact with them. So mana ki te tangata was a way for me to understand how I interpret manaakitanga.
Awesome. You are correct. I think, 'give esteem to others, receive esteem back,' yes? And so again, you know, it is about recognising the pre-existing mana that resides with those and what I engage with, but that then simultaneously, actually elevates my mana. So it is a reciprocal relationship that in order to elevate or to maintain my mana, it’s dependent also on recognising yours. So the mana that I recognise that exists outside of me then returns to me and equally, simultaneously, elevates my own manaaki ki te tangata. Kia ora.
Correct. The most important thing is to manaaki. No matter who it is, no matter where, the main thing is to manaaki people. Whether your manaakitanga is food, that is fine. Perhaps it is caring, it is encouraging the family. That is also fine. But the main thing is to really care for others. And that's one of the essentials of, I'd say, looking after people, of ensuring that your visitors are well looked-after, ensuring that your family is well looked-after as well, and ensuring that everything is in place so that they would be made as comfortable as possible and they would be able to go away saying ‘they really looked after us.’ Yeah, and manaakitanga is a bit like wairuatanga. Comes from the heart, eh? It's from within. You can feel whether someone wants you in the room.
If I think about manaakitanga within an educational context, what it does is it challenges teachers to think a lot more about teaching the totality of the student. It's no longer just teaching from the neck up, which is what we've done historically. We thought about our curriculum content and we've only engaged the mind. But now what we're trying to say is, what is the totality of the child that is standing in front of me? How do I meet those needs in order for their readiness to be able to learn, to engage?
Te Reo Māori
He aha tēnei mea te manaakitanga? He mea nui ki ahau. Tērā pea ko te manaakitanga te tino mea ki ahau, te tino kaupapa. Kua rongo au i tētahi kōrero mō te whakamārama ki te manaakitanga. Ko tēnei te rerenga kōrero ‘mana ki te tangata’, ko tērā tētahi kōrero i rongo au. Ka whakaatu au i te manaakitanga me te whakaari i taku manaakitanga ki te tangata mā te whāngai i a rātou ki te mana, ka whakamana au i a rātou. Kaua ko taku mana, engari ka tuku au i te mana ki tētahi atu. Koirā te āhua o taku manaakitanga. Nā, he nui ngā mea ka puta mai i tērā. Ko te kai pea, ko te āhua rānei o taku pōhiri i te tangata ki roto i taku whare, taku rūma rānei. Ko aku whakawhitiwhiti ki te tangata. Nā reira ko mana ki te tangata he huarahi mōku kia mārama ai me pēhea taku whakamārama i te manaakitanga.
Rawe. Tika tāu. Tōku whakaaro, ‘mana ki atu, mana ki mai’, nē? Heoi anō, kia mōhio koe, ko te whakanui i te mana kua whiwhi kē, e noho ana i roto i te tangata, me ngā mea e whakawhitiwhitihia ana e au, engari i taua wā hoki, ko taku mana tonu tērā e piki ana. Nō reira he tauutuutu tērā hononga, otirā, e hiki ai, e pupuritia ai rānei taku mana, me whakanui ahau i tō mana. Nā, ka piki tahi hoki taku manaaki ki te tangata i roto i taku whakanui i te mana kei waho ake i ahau otirā ka hoki mai tērā ki ahau. Kia ora.
Ka pai. Ko te mea nui ko te manaaki. Nō reira, ahakoa ko wai, ahakoa i hea ko te mea nui ko te manaaki i te tangata. Ō manaakitanga, mehemea he kai, pai tērā, mehemea he awhi, he āki haere i te whānau, kei te pai anō tēnā. Engari ko te mea nui kia kaha ki te manaaki i te tangata. Koirā tētahi o ngā āhuatanga taketake ki ōku whakaaro, arā te tiaki i te tangata, te whakarite kia pai te tiaki i ō manuhiri, te whakarite e pai ana te tiaki i tō whānau hoki, me te whakarite anō kua rite katoa ngā āhuatanga kia hāneanea ai tā rātou noho ā, ka taea e rātou te hoki atu me te kī anō, Pai tērā manaaki i a mātou. Āe, he āhua rite te manaakitanga ki te wairuatanga. Ka ahu mai i te whatumanawa nē? Nō roto tonu i a koe. Ka rongo tonu te ngākau mēnā kei te hiahiatia koe i roto i te rūma.
Ina whakaaro au mō te manaakitanga i roto i te horopaki o te kura, ko tāna, he wero i ngā kaiako kia whai whakaaro ki te whakaako i te katoa o te āhua o te ākonga. Kua kore e whakaako noa mai i te kakī piki whakarunga, otirā he pērā i mua. I whai whakaaro mātou ki te marautanga, ā, ko te hinengaro anake e whakahohetia ana. Engari ko tā mātou e kī ana ināianei, he aha te katoatanga o te tamaiti e tū ana i mua i taku aroaro? Me pēhea taku whakatutuki i aua matea e rite ai rātou ki te whakauru ki ngā mahi ako?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kaitiakitanga
- Description: This video explores Kaitiakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772284689?h=1b389e72bb
- Transcript: EnglishWhat is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga
English
What is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga, our whakapapa and tūrangawaewae. There are many roles for the kaitiaki. We hear that the kaitiaki should protect Papatūānuku and treasures like our rivers, the seas, all those things. But kaitiaki, what is that? What is kaitiakitanga as it affects our children? Who are they looking after? What is kaitiakitanga as it affects our teachers?
Most often, kaitiakitanga is associated with the environment alone, alone, but we all know it's much more, the whole world. In every context we find kaitiakitanga there.
I think that when we start to think about the enactment of kaitiakitanga, that it is an active space, it’s not passive. That when we take responsibility for the guardianship over something, then that's an active role. What are we doing if we're, I don't know, in climate change, I guess? What does that mean in terms of my responsibility to be able to see that I am fundamentally in a relationship with the world, the changing world? I am in a reciprocal relationship. So what I do has an effect or an impact not only on people, but on place, on wairua, on all of those sorts of things. So it is a requirement for me to think consciously about action and reaction, that my actions have a reaction in the context in which I work. And so, yeah, for me, I think that it's about seeing ourselves in relationship again with those multiple spaces.
And taking responsibility for it. Every child will have a responsibility not just for themselves but for the whole class. You know, you have a role to play so you have to play it. Play it well and look after what you've got, you know. Preserve what you got, it's a taonga. And do your best. Because if you look after the taonga now, it'll be handed down. That'll be a tauira (example) for the next ones under you.
And can I just say that too, going back to if we've got Papatūānuku and we see Papatūānuku as our mother, not as a commodity, not as something I can buy, sell or exchange, then actually it fundamentally puts me in a position of a different relationship as I am nurturing my mother because I recognise that my mother also nurtures me. And that's what I mean in terms of that more complex notion of action and reaction. We don't sit outside and above the earth to manipulate it. We are part of it. And then kaitiakitanga occurs in that relationship.
Te Reo Māori
He aha tēnei te kaitiakitanga? Kaitiakitanga, he kai … tiaki i te tangata. He kaitiaki i wā tātou kōrero i mahia i waenganui i a tātou i tēnei rangi. Te kaitiaki o ngā āhuatanga pēnei i wā tātou tikanga, i wā tātou whakapapa, tūrangawaewae He nui ngā mahi mō te kaitiaki. Kei te rongo tātou ko te kaitiaki me tiaki i a Papatūānuku me tiaki i wā tātou taonga pēnei i wā tātou awa, te moana, ērā āhuatanga katoa. Engari ko te kaitiaki, he aha tērā? He aha te kaitiakitanga e pā ana ki wā tātou tamariki? Kei te tiaki rātou i a wai? He aha te kaitiakitanga e pā ana ki wā tātou kaiako?
Ko te nuinga o te wā ka noho te kaitiakitanga ki te taiao anake anake, engari mōhio ana tātou he maha, te ao katoa, i ngā horopaki katoa he kaitiakitanga ki reira.
Ki tāku, ka tīmata tātou ki te mahara mō te whakatinana o te kaitiakitanga ka kitea he wāhi ngangahau, ehara i te hāngū. Arā ka riro mā tātou e kaitiaki tētahi mea, he mahi ngangahau tērā. Kei te aha tātou mēnā, me kī pea, i roto i te āhuarangi hurihuri? He aha te tikanga o tērā e pā ana ki tōku nei haepapa kia taea ai te kite kei roto au i tētahi piringa whakapū ki te ao, ki te ao hurihuri? Kei roto au i tētahi piringa whakautuutu. Me te aha ko taku mahi e pā ana, kaua ki ngā tāngata anake, engari kē ki te takiwā, ki te wairua, ki erā momo āhuatanga katoa. Nō reira he herenga māku kia āta whakaaro mō ngā mahi me ngā uruparenga, arā he urupare ki āku mahi i roto i te horopaki e mahi nei au. Nō reira, āe, mōku ake, ko te kite anō i a tātou anō e whai hononga ana ki aua wāhi maha te take.
Me te kawe haepapa mōna. Kei ia tamaiti, kei ia tamaiti he haepapa. Kaua mō rātau anake, engari mō te akomanga katoa. E mōhio ana koe, he mahi māu, nō reira, me mahi, kia pai te mahi, ā, tiakina ō mea, e mōhio ana koe, rokirokia ō mea. He taonga, ā, kia pai katoa tāu mahi. Nā te mea, mēnā kei te tiaki koe i te taonga ināianei, ka tukuna ihotia. Ka noho tērā hei tauira mā ērā atu e whai ake nei i a koe.
Ā, ka taea e au te tāpiri atu, me te hokinga atu ki a Papatūānuku, ā, ka kite tātou i a Papatūānuku hei whaea mō tātou, kaua hei taonga hoko, kaua hei tētahi mea ka taea te hoko atu, hoko mai, tauhokohoko rānei ka noho pū au i tētahi piringa rerekē e poipoi ana au i tōku nei whaea nā te mea e mōhio ana au e poipoi ana hoki tōku whaea i a au. Ā, koinā tōku i whakaaro nei mō te ariā pīroiroi ake mō te mahi me te uruparenga. Kāore tātou e noho nei i waho, i runga hoki i te ao, whāwhā ai. He wāhanga tātou o tērā. Me te aha ka puta te kaitiakitanga i taua piringa.
Assessment Matrix
Conditions of Assessment for internally assessed standards
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
Assessor involvement during the assessment event is limited to providing general feedback which suggests sections of student work that would benefit from further development or skills a student may need to revisit across the work. Student work which has received sustained or detailed feedback is not suitable for submission towards this Achievement Standard.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Assessors should ensure student evidence at any achievement level includes data that has been processed and presented by the student into an appropriate visual. They should also ensure the visual has been processed and presented in an accurate format.
Assessor involvement during the assessment event is limited to providing general feedback which suggests sections of student work that would benefit from further development or skills a student may need to revisit across the work. Student work which has received sustained or detailed feedback is not suitable for submission towards this Standard.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.