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- Materials and Processing Technology Learning Matrix.pdf
Past Matrices:
[ File Resource ]
- Title: Draft for Pilot 2023
- Description: Materials and Processing Technology Learning Matrix
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- Description: Materials and Processing Technology Learning Matrix
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- Title: Materials and Processing Technology Learning Matrix
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- Title: Draft for Pilot 2023
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- Title: Home Economics and Technology Teachers’ Association of NZ
- URL: https://www.hettanz.org.nz/
URL: https://www.hettanz.org.nz/
Description:
- Title: New Zealand Graphics & Technology Teachers Association
- URL: https://nzgtta.co.nz/
URL: https://nzgtta.co.nz/
Description:
- Title: Technology Education New Zealand
- URL: https://tenz.org.nz/
URL: https://tenz.org.nz/
Description:
Links Title: Additional Support
- Title: Home Economics and Technology Teachers’ Association of NZ
- URL: https://www.hettanz.org.nz/
URL: https://www.hettanz.org.nz/
Description:
- Title: New Zealand Graphics & Technology Teachers Association
- URL: https://nzgtta.co.nz/
URL: https://nzgtta.co.nz/
Description:
- Title: Technology Education New Zealand
- URL: https://tenz.org.nz/
URL: https://tenz.org.nz/
Description:
Additional Support
- Title: Home Economics and Technology Teachers’ Association of NZ
- URL: https://www.hettanz.org.nz/
URL: https://www.hettanz.org.nz/
Description:
- Title: New Zealand Graphics & Technology Teachers Association
- URL: https://nzgtta.co.nz/
URL: https://nzgtta.co.nz/
Description:
- Title: Technology Education New Zealand
- URL: https://tenz.org.nz/
URL: https://tenz.org.nz/
Description:
What is Materials and Processing Technology about?
[ Video Resource ]
- Title: Materials and Processing Technology
- Description: Materials and Processing Technology Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/571918742
- Transcript: In conversation withTia BeaufortKirsten Le BonMichael FlemingLauren MayTranscript below:I think the biggest change for me is the clarity. Having everything up on the NCEA website
In conversation with
Tia Beaufort
Kirsten Le Bon
Michael Fleming
Lauren May
Transcript below:
I think the biggest change for me is the clarity. Having everything up on the NCEA website, where not just our subject, but all subjects have got the same playing field, right?
So we’ve got all our Standards in one place. You’ve got the course outlines, the teaching guides. Everything is in one place, easy to find, not just for teachers, but for students as well.
Given the process that we’ve gone through as part of the SEG, is that we took the curriculum and we identified what the big ideas were. Then from that envisaged what was the significant learning.
What is the learning that happens in our curriculum, that can’t be left out?
We wanted to put a bit more emphasis on sustainability. That’ll be a noticeable change for the teachers. But we also had to work to the critical perspective.
Another thing that will be noticed is the ability to reflect on New Zealand’s culture and history with respect to technology in New Zealand. But not just Māori, if you’ve got different cultures in your classroom, they can bring their perspective into their practice.
There’s an openness there, eh?
Definitely, and what we’re dealing with on our land here in Aotearoa. All citizens of Aotearoa New Zealand.
Materials and processing, with the new Standards we have four, we know that. We have two internal and two external, we know that. But as Tia was saying this morning, the learning matrix is the key. Not the assessment matrix. That will be that shift and change. How those fewer Standards, and how that gets unpacked, can be quite exciting. Because we’re trying to cater for that diverse range of disciplines.
What it really made us do is really get to the essence of technology education, regardless of the discipline, regardless of the context.
So what is technology?
It’s that innovation, it’s that creativity, it’s that hands-on. What you’ll see is, we’ve tried to encapsulate that with the resources, with the work that we’ve done.
For me, being Māori, just the starting point of an organisation like the Ministry of Education, coming out and saying mana ōrite, equity for Māori knowledge, is such a huge thing, not just for me. I think a lot of Māori, or all Māori out there will be, like they’ll see that and be like, are you serious?
It’ll be a scary thing for us and it’s also a scary thing for everyone else. Because they’re like, what is that? It’s going to be a big challenge to get it right, and to make sure that we respect the culture, and then what comes out through there.
And change can be scary.
Absolutely, but let’s embrace it, let’s get amongst it. Let’s be the trailblazers for our future learners, our learners now, our teachers now, our teachers into the future.
One of the challenges I suppose of our group is that we’re working across those multiple disciplines and technology. Not just the workshop wood and metal. But we’ve got to make sure that we’re also encompassing and thinking about electronics, and food, and textiles.
That’s been a real challenge, but also an opportunity, I suppose. Everyone’s got their own strengths and weaknesses, and I think we all work really well together.
The key for working on the SEG, I felt, is it’s going to be challenging out there for teachers anyway with this shift and change. We feel that within bringing it and making sure, that we are constantly having this awareness of others.
Not always coming just with our biased way of knowing our trade or our skills. But also going, okay, what would it be like for the west coast teachers? What would it be like for these people that are in different areas of the country, not necessarily getting big departments?
And different deciles, I think that’s been really key for me, building more empathy and open-mindedness. So I hope that we can deliver these assessments with that for other people to embrace.
I’m a practical person, so my advice is very specific. The first thing would be, look at the learning matrix, because that’s your starting point. Don’t start it looking at the achievement Standards. Don’t go, oh, what does this mean? What does that mean?
Start at the learning matrix. Look at the significant learning points. Because we’ve written them to make them almost in student language. They’re really easy, they should be easy to understand.
We’re starting the shift away from teaching to assessment. We want to teach, and then small parts of the learning is assessed.
That’s the goal.
Subject-specific terms can be found in the glossary.
Materials and Processing Technology is a hands-on, creative subject that encourages ākonga to explore the three strands of the technology curriculum through the design, development, and creation of fit-for-purpose outcomes. The practice of technology is grounded in intervention by design and ākonga will have multiple opportunities to demonstrate this.
Ākonga who study Materials and Processing Technology will develop knowledge about materials, techniques, and processes which are intrinsic to their application and use. They will learn to plan projects and develop specifications through design concepts and the use of briefs. They will create outcomes that address a need or opportunity.
Ākonga will cultivate life-long practical skills and learn to incorporate collaboration into their technological practice. They will also develop an understanding of sustainable practices through research and application.
As they study, ākonga will explore the importance of tikanga Māori and traditional Pacific practices to understand how technology outcomes impact on people. They will learn to appreciate this through consideration of mātāpono Māori, tukanga, manaakitanga, kaitiakitanga, rangatiratanga, whanaungatanga, kotahitanga, wairuatanga, and auahatanga.
Ākonga will also learn about health and safety, which is integral to the practice of this subject. And finally, ākonga will learn to use their knowledge, skills, and understanding to determine and evaluate the fitness for purpose of their outcomes.
Materials and Processing Technology allows ākonga to develop ways of thinking through experience alongside soft skills that can lead to a wide range of pathways. It allows ākonga the freedom to bring their entire, authentic selves to the outcomes they develop. They will explore their creativity, follow their passions, and flourish as technological designers, creators, and innovators, as they take these skills with them into their future.
The Learning Area’s whakataukī is:
Kaua e rangiruatia te hāpai o te hoe; e kore tō tātou waka e ū ki uta.
Do not lift the paddle out of unison; our canoe will never reach the shore.
The whakapapa and meaning of the Technology Learning Area whakataukī
The Technology Learning Area whakataukī offers the foundation and a framework for growing the understanding of technology practice. It tells the story of ākonga within Technology embarking on a shared journey, collaborating with others in harmony to achieve a goal.
In Materials and Processing Technology, the waka represents the development of the technological outcome. It is made by people, for people. Ākonga and kaiako work together to guide the waka to new destinations. Everyone in the waka has a role to play. We all come from different places, bringing diverse perspectives and unique skillsets to complete the team.
The waka is led by innovation. Sometimes we may set out on our journey with blue skies and calm seas, but skies can be deceiving, and tides can turn. Paddling in harmony, ākonga will use their skills to be innovative and adapt to new conditions while working towards their shared outcome. Together, ākonga will learn to use their knowledge and judgement to decide which is the best route to take and, with practice, they will become more independent and confident to chart their own routes.
The journey is the technological process. Ākonga will learn to calm the waters and be one with the environment, to read and respect their surroundings, know when to power through, and when to let the waters guide them to where they didn’t know they were meant to be. Their waka journey will teach ākonga to be more confident in their abilities. With the positive and reinforcing guidance of the kaiako/captain, they will be able to challenge their own thoughts and thinking. They will be bold of mind and innovative.
The shore represents the creation of the final outcome. The innovation and strategies used on the journey determine where you are going to land. A waka journey can teach ākonga to move out of their comfort zones, to take risks and explore the capabilities of themselves and their tools. In a waka, nothing is done alone, any risk is taken together. Before adapting processes, it is important to know and understand the conventions of your discipline — to know the rules before you start to break them. You must be aware of the technology, the technological practice, and how both are evolving.
Subject-specific terms can be found in the glossary.
Materials and Processing Technology is a hands-on, creative subject that encourages ākonga to explore the three strands of the technology curriculum through the design, development, and creation of fit-for-purpose outcomes. The practice of technology is grounded in intervention by design and ākonga will have multiple opportunities to demonstrate this.
Ākonga who study Materials and Processing Technology will develop knowledge about materials, techniques, and processes which are intrinsic to their application and use. They will learn to plan projects and develop specifications through design concepts and the use of briefs. They will create outcomes that address a need or opportunity.
Ākonga will cultivate life-long practical skills and learn to incorporate collaboration into their technological practice. They will also develop an understanding of sustainable practices through research and application.
As they study, ākonga will explore the importance of tikanga Māori and traditional Pacific practices to understand how technology outcomes impact on people. They will learn to appreciate this through consideration of mātāpono Māori, tukanga, manaakitanga, kaitiakitanga, rangatiratanga, whanaungatanga, kotahitanga, wairuatanga, and auahatanga.
Ākonga will also learn about health and safety, which is integral to the practice of this subject. And finally, ākonga will learn to use their knowledge, skills, and understanding to determine and evaluate the fitness for purpose of their outcomes.
Materials and Processing Technology allows ākonga to develop ways of thinking through experience alongside soft skills that can lead to a wide range of pathways. It allows ākonga the freedom to bring their entire, authentic selves to the outcomes they develop. They will explore their creativity, follow their passions, and flourish as technological designers, creators, and innovators, as they take these skills with them into their future.
The Learning Area’s whakataukī is:
Kaua e rangiruatia te hāpai o te hoe; e kore tō tātou waka e ū ki uta.
Do not lift the paddle out of unison; our canoe will never reach the shore.
The whakapapa and meaning of the Technology Learning Area whakataukī
The Technology Learning Area whakataukī offers the foundation and a framework for growing the understanding of technology practice. It tells the story of ākonga within Technology embarking on a shared journey, collaborating with others in harmony to achieve a goal.
In Materials and Processing Technology, the waka represents the development of the technological outcome. It is made by people, for people. Ākonga and kaiako work together to guide the waka to new destinations. Everyone in the waka has a role to play. We all come from different places, bringing diverse perspectives and unique skillsets to complete the team.
The waka is led by innovation. Sometimes we may set out on our journey with blue skies and calm seas, but skies can be deceiving, and tides can turn. Paddling in harmony, ākonga will use their skills to be innovative and adapt to new conditions while working towards their shared outcome. Together, ākonga will learn to use their knowledge and judgement to decide which is the best route to take and, with practice, they will become more independent and confident to chart their own routes.
The journey is the technological process. Ākonga will learn to calm the waters and be one with the environment, to read and respect their surroundings, know when to power through, and when to let the waters guide them to where they didn’t know they were meant to be. Their waka journey will teach ākonga to be more confident in their abilities. With the positive and reinforcing guidance of the kaiako/captain, they will be able to challenge their own thoughts and thinking. They will be bold of mind and innovative.
The shore represents the creation of the final outcome. The innovation and strategies used on the journey determine where you are going to land. A waka journey can teach ākonga to move out of their comfort zones, to take risks and explore the capabilities of themselves and their tools. In a waka, nothing is done alone, any risk is taken together. Before adapting processes, it is important to know and understand the conventions of your discipline — to know the rules before you start to break them. You must be aware of the technology, the technological practice, and how both are evolving.
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 Materials and Processing Technology Big Idea.
The Technology Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their Level 6 learning.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject.
There is no prescribed order to the Learning Matrix within each Level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context must relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Materials and Processing Technology. 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 Materials and Processing Technology Big Idea.
The Technology Learning Area, including its whakataukī, inform this subject’s Significant Learning — learning that is critical for students to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts students should encounter in their Level 6 learning.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in a subject.
There is no prescribed order to the Learning Matrix within each Level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context must relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Materials and Processing Technology. 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:
Authentic contexts allow ākonga to bring validity to the outcome. By placing learning in real-world contexts, ākonga will engage more meaningfully in learning that holds validity for the outcome they are creating. While considering cultural values, of their own and of the end user, ākonga will learn to measure the outcome for its fitness for purpose against the brief with specifications.
For outcomes to be fit for purpose, ākonga will need to use a brief that identifies a real-world need or opportunity. Ākonga will understand and use technological practice to address a brief with specifications. Through trialling and testing, ākonga will be encouraged to keep the end user in mind as they design and refine the outcomes they develop. Creation is an act of manaakitanga: showing care for the user by ensuring the outcome fits the need or opportunity it was developed for.
Authentic contexts encourage fit-for-purpose Materials and Processing Technology outcomes
Authentic contexts allow ākonga to bring validity to the outcome. By placing learning in real-world contexts, ākonga will engage more meaningfully in learning that holds validity for the outcome they are creating. While considering cultural values, of their own and of the end user, ākonga will learn to measure the outcome for its fitness for purpose against the brief with specifications.
For outcomes to be fit for purpose, ākonga will need to use a brief that identifies a real-world need or opportunity. Ākonga will understand and use technological practice to address a brief with specifications. Through trialling and testing, ākonga will be encouraged to keep the end user in mind as they design and refine the outcomes they develop. Creation is an act of manaakitanga: showing care for the user by ensuring the outcome fits the need or opportunity it was developed for.
Big Idea Body:
This is the journey that ākonga embark on. Where they develop rangatiratanga and understand the value of their own input. Through challenging their own thinking and existing perceptions, ākonga learn to mitigate problems and apply their learnings to future experiences. In Materials and Processing Technology, ākonga will do this by understanding and evaluating how materials are manipulated, transformed, combined, and formed according to their properties. This is an essential aspect to creating outcomes that demonstrate auahatanga.
Materials and Processing Technology gives ākonga opportunities to learn and use traditional and contemporary materials and techniques. Exploring and reflecting on the practice of others — especially traditional Māori and Pacific techniques — will empower ākonga to strengthen and expand their own practice. During this process, ākonga will gain and apply new skills and develop the confidence to make informed decisions. Reflecting on and analysing their own and others’ outcomes will enhance their ability to innovate and explore.
Creative problem solving in Materials and Processing Technology develops innovation and resilience
This is the journey that ākonga embark on. Where they develop rangatiratanga and understand the value of their own input. Through challenging their own thinking and existing perceptions, ākonga learn to mitigate problems and apply their learnings to future experiences. In Materials and Processing Technology, ākonga will do this by understanding and evaluating how materials are manipulated, transformed, combined, and formed according to their properties. This is an essential aspect to creating outcomes that demonstrate auahatanga.
Materials and Processing Technology gives ākonga opportunities to learn and use traditional and contemporary materials and techniques. Exploring and reflecting on the practice of others — especially traditional Māori and Pacific techniques — will empower ākonga to strengthen and expand their own practice. During this process, ākonga will gain and apply new skills and develop the confidence to make informed decisions. Reflecting on and analysing their own and others’ outcomes will enhance their ability to innovate and explore.
Big Idea Body:
Outcome development in Materials and Processing Technology is about the people, for the people. To be successful designers, ākonga will take other people and their needs, views, and values into consideration. Identifying and responding to the needs of people and the opportunities they present, within cultural, social, and environmental contexts, is an essential part of the development process.
Ākonga will learn how Materials and Processing Technology impacts on people by considering the mātauranga Māori principles of kotahitanga, whanaungatanga, manaakitanga, and kaitiakitanga. They will challenge their own views and knowledges as they consider the views and knowledges of their end user to create an outcome that will enhance their lives. Design led by cognitive empathy will unlock ākonga potential as they understand that each process is unique while exploring and addressing real-world personal, whānau, or community-based needs or opportunities.
Design empathy leads to Materials and Processing Technology outcomes that enhance people’s lives
Outcome development in Materials and Processing Technology is about the people, for the people. To be successful designers, ākonga will take other people and their needs, views, and values into consideration. Identifying and responding to the needs of people and the opportunities they present, within cultural, social, and environmental contexts, is an essential part of the development process.
Ākonga will learn how Materials and Processing Technology impacts on people by considering the mātauranga Māori principles of kotahitanga, whanaungatanga, manaakitanga, and kaitiakitanga. They will challenge their own views and knowledges as they consider the views and knowledges of their end user to create an outcome that will enhance their lives. Design led by cognitive empathy will unlock ākonga potential as they understand that each process is unique while exploring and addressing real-world personal, whānau, or community-based needs or opportunities.
Big Idea Body:
Ākonga will learn about the importance of materials, techniques, and practices from a physical, functional, and sustainability approach. Sustainability in Materials and Processing Technology draws from and is guided by kaitiakitanga. Developing an understanding of sustainable practices should be derived from the responsibility we all have towards Aotearoa New Zealand, and as global citizens. Considering sustainability as part of their practice will guide ākonga towards responsible design. This will benefit their local and wider environment, not only for themselves, but also for the generations to come.
Sustainability underpins intervention by design in Materials and Processing Technology practice
Ākonga will learn about the importance of materials, techniques, and practices from a physical, functional, and sustainability approach. Sustainability in Materials and Processing Technology draws from and is guided by kaitiakitanga. Developing an understanding of sustainable practices should be derived from the responsibility we all have towards Aotearoa New Zealand, and as global citizens. Considering sustainability as part of their practice will guide ākonga towards responsible design. This will benefit their local and wider environment, not only for themselves, but also for the generations to come.
Key Competencies in Materials and Processing Technology
Materials and Processing Technology allows ākonga to utilise their thinking and creative skills, their interpersonal skills, and their self-management skills as they create outcomes for use by themselves and others. The curriculum key competencies are woven through the Materials and Processing Technology Significant Learning and Big Ideas.
Students will develop the following key competencies:
Thinking
Students of Materials and Processing Technology will:
- understand and apply a design process throughout the development and creation of a technological outcome
- identify end user(s) need, opportunity, and requirements to achieve fitness for purpose
- understand and develop knowledge of aesthetic, functional, and manufacturing considerations
- be curious about potential solutions to resolve issues
- understand, apply, and make informed decisions about techniques and processes in the development of an outcome
- critically investigate existing technological outcomes
- use a range of perspectives to evaluate outcomes
- demonstrate creative thinking and problem-solving skills.
Using language, symbols, and text
Students of Materials and Processing Technology will:
- learn and use specialist knowledge with confidence
- use discipline-specific terminology for clear communication during the development of an outcome
- use appropriate symbols and text when working with a variety of materials and developing outcome specifications
- communicate thoughts and ideas in a clear way for others to understand, be that through text, image, orally, or in other ways that are appropriate to the learner.
Relating to others
Students of Materials and Processing Technology will:
- keep in mind the end user(s) when developing an outcome for a purpose
- identify and consider a range of perspectives from Aotearoa New Zealand and the wider Pacific during development
- gather and provide stakeholder feedback throughout design, development, and testing to improve designs and technological outcomes
- understand the potential impact of materials and processing technologies on people and the environment
- work respectfully within a team.
Managing self
Students of Materials and Processing Technology will:
- plan to manage their time and resources effectively and sustainably
- develop an awareness of their own strengths and weaknesses
- have the courage to seek new information or try new techniques
- have the courage to explore different worldviews and knowledge bases, such as mātauranga Māori
- learn that failure is not negative, and is instead an opportunity to problem-solve and improve
- develop confidence through practising perseverance and resilience
- be aware of personal opinions and biases when engaging in collaborative work
- understand the importance of ethical practices within Materials and Processing Technology, and include these considerations in their work.
Participating and contributing
Students of Materials and Processing Technology will:
- communicate and collaborate with others around the development of an outcome
- draw upon personal, whānau, and community prior knowledge where appropriate and apply this knowledge to their work
- share knowledge and practices with their peers, for collaborative benefit
- understand that inquiry, action, and development processes may vary according to different knowledge systems such as mātauranga Māori
- take greater ownership of their work when it is founded in a social purpose.
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.
Materials and Processing Technology allows ākonga to utilise their thinking and creative skills, their interpersonal skills, and their self-management skills as they create outcomes for use by themselves and others. The curriculum key competencies are woven through the Materials and Processing Technology Significant Learning and Big Ideas.
Students will develop the following key competencies:
Thinking
Students of Materials and Processing Technology will:
- understand and apply a design process throughout the development and creation of a technological outcome
- identify end user(s) need, opportunity, and requirements to achieve fitness for purpose
- understand and develop knowledge of aesthetic, functional, and manufacturing considerations
- be curious about potential solutions to resolve issues
- understand, apply, and make informed decisions about techniques and processes in the development of an outcome
- critically investigate existing technological outcomes
- use a range of perspectives to evaluate outcomes
- demonstrate creative thinking and problem-solving skills.
Using language, symbols, and text
Students of Materials and Processing Technology will:
- learn and use specialist knowledge with confidence
- use discipline-specific terminology for clear communication during the development of an outcome
- use appropriate symbols and text when working with a variety of materials and developing outcome specifications
- communicate thoughts and ideas in a clear way for others to understand, be that through text, image, orally, or in other ways that are appropriate to the learner.
Relating to others
Students of Materials and Processing Technology will:
- keep in mind the end user(s) when developing an outcome for a purpose
- identify and consider a range of perspectives from Aotearoa New Zealand and the wider Pacific during development
- gather and provide stakeholder feedback throughout design, development, and testing to improve designs and technological outcomes
- understand the potential impact of materials and processing technologies on people and the environment
- work respectfully within a team.
Managing self
Students of Materials and Processing Technology will:
- plan to manage their time and resources effectively and sustainably
- develop an awareness of their own strengths and weaknesses
- have the courage to seek new information or try new techniques
- have the courage to explore different worldviews and knowledge bases, such as mātauranga Māori
- learn that failure is not negative, and is instead an opportunity to problem-solve and improve
- develop confidence through practising perseverance and resilience
- be aware of personal opinions and biases when engaging in collaborative work
- understand the importance of ethical practices within Materials and Processing Technology, and include these considerations in their work.
Participating and contributing
Students of Materials and Processing Technology will:
- communicate and collaborate with others around the development of an outcome
- draw upon personal, whānau, and community prior knowledge where appropriate and apply this knowledge to their work
- share knowledge and practices with their peers, for collaborative benefit
- understand that inquiry, action, and development processes may vary according to different knowledge systems such as mātauranga Māori
- take greater ownership of their work when it is founded in a social purpose.
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
Materials and Processing Technology by its very nature has strong connections with all other subjects in the Technology Learning Area. At Level 1, other subjects in the Technology Learning Area include:
- Digital Technologies
- Design and Visual Communication.
What is learnt in the materials technologies classroom can feed from or into other subjects. These subjects include, but are not limited to:
Chemistry and Biology, and Physics, Earth and Space Science — the physical and functional attributes of materials are key to developing fit-for-purpose outcomes that function in the real world as intended.
Mathematics and Statistics — shared competencies include accuracy, tolerances, calculating quantities, and scaling.
English — shared competencies include communication of ideas, and interpreting and debugging instructions.
Social Studies — shared topics include impacts of technological advancements of and on society, and how the physical and social environments affect outcome development.
Visual Arts — shared topics include elements and principles of design, colour theory, and concept design presentation.
Numeracy — shared competencies include measurement and the application of numerical skills to make key developmental decisions.
Literacy — Materials and Processing Technology has a distinct glossary and way of communicating about the subject and ākonga learning.
Materials and Processing Technology by its very nature has strong connections with all other subjects in the Technology Learning Area. At Level 1, other subjects in the Technology Learning Area include:
- Digital Technologies
- Design and Visual Communication.
What is learnt in the materials technologies classroom can feed from or into other subjects. These subjects include, but are not limited to:
Chemistry and Biology, and Physics, Earth and Space Science — the physical and functional attributes of materials are key to developing fit-for-purpose outcomes that function in the real world as intended.
Mathematics and Statistics — shared competencies include accuracy, tolerances, calculating quantities, and scaling.
English — shared competencies include communication of ideas, and interpreting and debugging instructions.
Social Studies — shared topics include impacts of technological advancements of and on society, and how the physical and social environments affect outcome development.
Visual Arts — shared topics include elements and principles of design, colour theory, and concept design presentation.
Numeracy — shared competencies include measurement and the application of numerical skills to make key developmental decisions.
Literacy — Materials and Processing Technology has a distinct glossary and way of communicating about the subject and ākonga learning.
Pathways
Materials and Processing Technology is an exciting, innovative, and creative subject where skills and knowledge are woven together to provide ākonga with transferable skills that can be applied to every aspect of their lives. Ākonga will engage meaningfully in the subject to help them become who they want to be, providing space to explore their interests and aspirations, and discover new ones.
Ākonga wishing to continue their Materials and Processing Technology journey will leave school with a solid foundation of technological literacy. They will be on the road to mastery through knowledge and understanding of materials and practices. This combination of practical skills and theoretical knowledge can lead ākonga to work experience, apprenticeships, and even the chance to set up their own businesses, as well as further education.
Engaging in Materials and Processing Technology equips ākonga with skills that can be of considerable advantage to any career. In Materials and Processing Technology, ākonga will learn to push boundaries and take risks by testing their practical skills in authentic contexts. Ākonga will develop critical thinking skills by experimenting with materials, exploring, and collaborating with others to make informed decisions. Ākonga of Materials and Processing Technology will be able to apply their convergent, divergent, creative, and analytical thinking to any aspect of life, to understand reasoning, and to use logical processes.
Regardless of where life may lead, Materials and Processing Technology teaches ākonga to be both disrupters of processes, and resilient and adaptable to disruption. Ākonga will be able to develop their lateral thinking skills to innovatively solve problems. They will learn to be considerate of others and able to see potential in situations to create unexpected but fit-for-purpose outcomes. Ākonga will learn to question both processes and their own assumptions, critiquing whether the way something has always been done is truly the best way forward.
In an increasingly globalised world, Materials and Processing Technology enhances ākonga cultural understanding and navigation. The experiential nature of the subject allows learners to develop tacit knowledge to do things that can’t be explained in words. By demonstrating thinking through tangible practices, ākonga will not be restricted by language, allowing them to break down communication barriers to work with a wide range of people, both in Aotearoa New Zealand and around the world. They will be equipped to work with a diverse range of people as they are open minded and able to explore issues from multiple perspectives. These are all highly desirable traits recognised by whānau, the community, further education, and employers that will enable ākonga to become high functioning members in Aotearoa New Zealand society.
Materials and Processing Technology is an exciting, innovative, and creative subject where skills and knowledge are woven together to provide ākonga with transferable skills that can be applied to every aspect of their lives. Ākonga will engage meaningfully in the subject to help them become who they want to be, providing space to explore their interests and aspirations, and discover new ones.
Ākonga wishing to continue their Materials and Processing Technology journey will leave school with a solid foundation of technological literacy. They will be on the road to mastery through knowledge and understanding of materials and practices. This combination of practical skills and theoretical knowledge can lead ākonga to work experience, apprenticeships, and even the chance to set up their own businesses, as well as further education.
Engaging in Materials and Processing Technology equips ākonga with skills that can be of considerable advantage to any career. In Materials and Processing Technology, ākonga will learn to push boundaries and take risks by testing their practical skills in authentic contexts. Ākonga will develop critical thinking skills by experimenting with materials, exploring, and collaborating with others to make informed decisions. Ākonga of Materials and Processing Technology will be able to apply their convergent, divergent, creative, and analytical thinking to any aspect of life, to understand reasoning, and to use logical processes.
Regardless of where life may lead, Materials and Processing Technology teaches ākonga to be both disrupters of processes, and resilient and adaptable to disruption. Ākonga will be able to develop their lateral thinking skills to innovatively solve problems. They will learn to be considerate of others and able to see potential in situations to create unexpected but fit-for-purpose outcomes. Ākonga will learn to question both processes and their own assumptions, critiquing whether the way something has always been done is truly the best way forward.
In an increasingly globalised world, Materials and Processing Technology enhances ākonga cultural understanding and navigation. The experiential nature of the subject allows learners to develop tacit knowledge to do things that can’t be explained in words. By demonstrating thinking through tangible practices, ākonga will not be restricted by language, allowing them to break down communication barriers to work with a wide range of people, both in Aotearoa New Zealand and around the world. They will be equipped to work with a diverse range of people as they are open minded and able to explore issues from multiple perspectives. These are all highly desirable traits recognised by whānau, the community, further education, and employers that will enable ākonga to become high functioning members in Aotearoa New Zealand society.
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[ File Resource ]
- Title: MPT Level 1 Course Outline 1
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- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
- Description: Level 1 Materials and Processing Technology
URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
Description: Level 1 Materials and Processing Technology
Links Title: Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
- Description: Level 1 Materials and Processing Technology
URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
Description: Level 1 Materials and Processing Technology
Teacher Subject Resources
- Title: Teacher Subject Resources
- URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
- Description: Level 1 Materials and Processing Technology
URL: https://ncea.education.govt.nz//teacher-subject-resources#technology
Description: Level 1 Materials and Processing Technology
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 Materials and Processing Technology 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 Materials and Processing Technology 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: Rangatiratanga
- Description: The video explores Rangatiratanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772271962?h=7c2e95bc6c
- Transcript: EnglishThis is a very important principle - rangatiratanga. When I think of this word
English
This is a very important principle - rangatiratanga. When I think of this word, this topic, three words come to mind. The first word is like whaea Hine here. It is self-determination; that is the first word. The second word is autonomy. There are many words but the third word is the skills of a leader, the skills, the pūkenga, the abilities of the leader, rangatiratanga.
I think that, you know, for me personally it is about the ability to think about being able to be self-determining, to have the opportunity to understand what being a member of a community is, and my ability to make decisions.
Te rangatiratanga, the leader of your family, of your sub-tribe, of your tribe stems from the lessons, the skills acquired from your elders, and are passed down to you. At that time, you were not allowed to ask. You were not allowed to debate with your elders. Your grandmothers or grandfathers, they would say, that is the thing: Believe in the lessons of your grandmothers and grandfathers. Today that has sort of changed. It has changed due to the lessons and the skills being taught to our children. Do not sit silently. You can reply according to your own thoughts. Don't leave it to your friend or someone else to dictate what you should do. But be strong and follow your own thoughts based on what is right, not based on being harassed but on what is right.
Rangatiratanga in the classroom: When we have our kaiako and you've met your students for the first time, or you've finished a unit and the next question is 'kei te aha tātou ināianei?' What are we up to now? And so rangatiratanga can now be talked about in the sense of power-sharing. And so if we look at the current model of education in Aotearoa, you know, what is that balance of power-sharing?
What’s important for me and hearing you talk too, Tihirangi, is that, you know, rangatiratanga doesn't live as an isolated island. When you've got multiple rangatira all in front of you, that’s a negotiated space. And so we now have seen the negotiation of learning most in schools. As you were saying, you know, in the PLD space, I either see people negotiate rangatira ki te rangatira to the focus of learning. So people look at passion projects, for example, right? I see them negotiate or co-construct the evidence by which they might provide their learning. Evidence of their learning, right? So here's the learning intention or here is the standard. How might you provide evidence of understanding that standard? Right? Some people might want to hui. Other people might want to actually do, I don't know, PowerPoint, TikTok, you know, but that’s negotiated. And then the third way I see the negotiation in a learning context too is the negotiation of what good looks like. So what's the success criteria? How will I know that I have achieved, you know? And that’s related to the standard or to the learning intention that was there together.
Te Reo Māori
He kaupapa nui rawa tēnei te rangatiratanga. I te wā e whakaaro ana au ki tēnei kupu tēnei kaupapa ka puta e toru ngā kupu. Te kupu tuatahi, ōrite ki a whaea Hine nei, ko te self-determination, tērā te kupu tuatahi. He kupu tuarua, autonomy, me... he maha ngā kupu engari, he kupu, he kupu tuatoru ko ngā pūkenga o te rangatira, ngā skills ngā pūkenga, ngā āheitanga o tēnei kaupapa te rangatiratanga.
Ki ōku whakaaro, me kī, mōku ake, ko te āhei kia whai whakaaro ki te rangatiratanga, kia whiwhi āheinga kia mārama ake ki te tikanga o te noho hei mema o te hapori, me te āheinga ki te whakatau take.
Te rangatiratanga, te rangatira o tō whānau, o tō hapū, o tō iwi ka ahu mai ngā akoranga mai, ngā pūkenga i ako koe mai i ngā... ō kuia, ō koroua ka heke mai ki a koe. I tēra wā, kāore e taea e a koe te pātai, kāore e taea e a koe te taupatupatu i te taha o ō mātua, ō kuia, ō koroua. Tō rātou kōrero, ā, koirā te, te – me pono koe ki ngā akoranga ō kuia me ō koroua. I tēnei wā kua āhua tīni ēra āhuatanga. Ka tīni i runga i ngā akoranga, ngā pūkenga kei te akohia ki wā tātou tamariki. Ā, kaua e noho puku noa iho. Māhau tonu e whakahoki e ai ki wō whakaaro, kaua e noho mā tō hoa, mā tēnei mā tērā e kī mai ki a koe me pēnei koe, me pērā koe. Engari, kia kaha rātou ki te whai haere wā rātou ake whakaaro i runga i te tika, kāore i runga i te pōrearea, i runga i te tika.
Ko te rangatiratanga i roto i te akomanga i te wā ka tūtaki te kaiako ki āna ākonga i te wā tuatahi kua oti rānei he kaupapa ako, ā, ko te pātai ia, 'kei te aha tātou ināianei?' Kei te aha tātou ināianei? Nā, ka taea te kōrero mō te rangatiratanga ināianei e pā ana ki te toha i te mana. Ki te titiro tātou ki te tauira o nāianei o te mātauranga i Aotearoa, he aha te tauritetanga o te toha i te mana?
He aha te mea nui mōku, otirā te rongo i a koe e kōrero ana hoki, Tihirangi, me kī, e kore te rangatiratanga e noho motu. I te wā he tokomaha ngā rangatira i mua i a koe, he wāhi whiriwhiri whakaaro tērā. Kāti ko te wāhi nui e kite ana tātou i te whiriwhiri kōrero mō te mahi ako i roto i ngā kura, pērā i tāu kōrero, ko te wāhi ki te PLD, E kite nei au i te tangata e whiriwhiri ana, rangatira ki te rangatira, he aha te aronga o te mahi ako. Heoi me titiro tātou ki ngā kaupapa kaingākau, hei tauira, nē? E kite nei au i a rātou e whiriwhiri ana, e waihanga ngātahi ana rānei i te taunakitanga e whakarato ai pea rātou i ngā mahi ako. Taunakitanga o ā rātou mahi ako, nē? Nā reira anei te whāinga ako, anei rānei te paerewa. Me pēhea to whakaatu taunakitanga o tō mārama ki taua paerewa? Nē? Ka hiahia pea ētahi ki te whakarite hui, ka hiahia pea ētahi ki te mahi PanaHiko, TikTok, aha rānei, engari he mea whiriwhiri tērā. Ā, ko te huarahi tuatoru e kite nei au i roto i te whiriwhiri i te horopaki ako, ko te whiriwhiri he aha ia te āhua o te pai. Nā, he aha te paearu angitu? Me pēhea au mōhio ai i tutuki i ahau, otirā e whai pānga ana ki te paerewa, ki te whāinga ako rānei, otirā te whakatutuki ngātahi.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kotahitanga
- Description: This video explores Kotahitanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772277065?h=e4499bddd5
- Transcript: EnglishWhilst sitting together
English
Whilst sitting together, talking to one another, and working together, the result is unity. Therefore this is our means of unifying our thoughts so that we can move forward together.
For me, when I see or when I hear kotahitanga, it's the uniting of people. It's the uniting of groups of people. It's the uniting and unifying of thoughts and ideas and intentions. And while we can do that, we are not saying that there's the single way that we're doing, we're choosing to do. But we might be united and that we are going to strengthen a kaupapa in our school. And there are many ways to get there. And we will draw on the skills of everybody in our kura to get there, but our unifying intention is that we're going to get there together. I think unity works like this. There is no falter or no split. Everyone is joined as one. So yeah, that’s the unifying of people and ideas and intentions. Unity is the most important thing to me.
Rawe. And it is exactly that for me too, that it is about the whole acting as one which is the literal translation. Nē, kotahitanga, to be as one. But that then requires us to think about what good partnership looks like and what does oneness look like, either in our whānau contexts or in our educational spaces, in our classrooms, engaging with whānau. And I know that working with ākonga, certainly lots of drawing on student voice. They've talked lots under the mantle of kotahitanga, about power sharing, and I think that that's really powerful. While we would say that's not a translation of kotahitanga, it's a powerful indicator of the presence of being unified that, you know, that we've got multiple people who are working and able to give effect with the power to whatever is at hand.
There are key questions before us. How do we implement this thing called kotahitanga? And how do we unify ourselves, the students and teachers together, with all their different skills? Yes. That is a difficult question, but I do have an answer. And that’s the whole power of kotahitanga; that's what it's about. It's about saying your skills and your perspectives and your personality and your characteristics are all needed and they need to be maintained. And that's going to take all of that for us to accomplish our mahi. And so the simplest way I think about it is - when I'm in my classroom teaching, I want the entire rōpū to get there. I don't just want some of the rōpū or the majority of the rōpū to get there. It's really important to me that we get there together. We need to unite. Unity, the unity of people, and the relationship between people. Indeed, perhaps it is the unification of the level. So, perhaps the kotahitanga is about the people in the room.
And the strategy you use is tuakana-teina. And the tuakana would be the ones that are more capable than the teina. and then the philosophy behind that. With your contribution and my contribution, we shall all thrive.
And I think it goes back to that whole idea too of what we understand unified to be or oneness. So we might have a unified vision but not necessarily a uniform approach. And that's because we've got significant diversity within our whānau. We know that our own children have different needs, yeah? But the vision is to have them wonderful contributors to our society, you know, with their identity, language and culture intact. But that will mean different things for each of them.
Te Reo Māori
I runga i te noho tahi, te kōrero tahi te mahi tahi ka puta kotahitanga. Nō reira, koinā tā tātou kaupapa hei kotahi ngā whakaaro kia haere whakamua te waka.
Mōku ake, ina kite au, rongo rānei i te kotahitanga ko te whakakotahitanga o te tangata. Ko te whakakotahitanga o ngā rōpū. Ko te whakatōpūtanga me te whakakotahitanga o ngā whakaaro me ngā ariā me ngā takunetanga. Ahakoa ka tareka e tātou tērā, Kāore au i te kī koinā anake te huarahi e whāia ana, engari koinei tā mātou e kōwhiri nei. Engari kia kotahi tātou i roto i ngā mahi ki te whakapakari ake i te kaupapa i roto i tō tātou kura. Otirā he nui ngā huarahi e tae atu ai ki reira. Ka nanao atu ki ngā pūkenga o te katoa i roto i tō tātou kura e tae atu ai ki reira, engari ko te wawata o te whakakotahi, kia tae ngātahi ki taua wāhi. Ki tāku nei, ko te kotahitanga o te katoa pēnei ai. Kore he whati, kore he pakaru, ā, ka hono tahi tātou. Nā reira, āe, koirā te whakakotahitanga o te tangata, o ngā ariā me ngā takunetanga. Kotahitanga, ko tērā te mea ki ahau.
Rawe. He pērā hoki mōku, ko te kaupapa kia kotahi te mahi, otirā koinā tonu tana whakapākehātanga. Arā kia noho kotahi ai. Engari me whai whakaaro tātou ki te āhua o te hononga pai, otirā ki te āhua o te kotahitanga i roto i te horopaki o ngā whānau, o ngā wāhi mātauranga rānei, i roto i ngā akomanga me te whakawhitiwhiti ki ngā whānau. E mōhio ana ahau ko te mahi ngātahi me ngā ākonga he nui te mahi nanao atu ki te reo o ngā ākonga. He nui ā rātou kōrero i raro i te kotahitanga mō te toha i te mana, otirā he kaha ēnā kōrero. Ahakoa e kore pea tātou e kī koinā katoa te whakapākehātanga o te kotahitanga, he tohu kaha o te kitenga o te kotahitanga, me kī, he tokomaha ngā tāngata e mahi ana, e whakatinana ana i taua mana kia oti ai he mahi.
He pātai matua kei mua i te aroaro me pēhea te whakatinana o tēnei mea ko te kotahitanga ki te akomanga me te mea hoki, me pēhea te whakakotahi ai tātou ngā ākonga, ngā kaiako me ō rātou rerekētanga o ngā pūkenga, ae. He pātai uaua tērā, engari he whakautu tāku. Koinā katoa te mana o te kotahitanga, koinā te pūtake. Ko te kī ake, me pupuri ō pūkenga me ō whakaaro me tō haukiri, me ō āhuatanga. E tutuki ai ā tātou mahi katoa, koinei te āhua o ngā mahi hei whai. Nā, ko te huarahi ngāwari rawa o te whai whakaaro i a au i roto i te akomanga e whakaako ana, kia tae te rōpū katoa ki taua wāhi. Kāore i te hiahia kia eke noa ētahi o te rōpū, te nuinga rānei, engari he mea nui ki ahau kia tae ngātahi tātou. Me whakakotahi ai tātou. Te kotahitanga ko te kotahitanga o te tangata me te hononga o tangata ki te tangata. Ehara tērā pea ko te whakakotahitanga o te taumata, me kī. Nā, tērā pea ko te tikanga ia o te kotahitanga, ko te hunga katoa kei te akomanga.
Ā, ko te rautaki ka whakamahia ko te tuakana teina, otirā he mātau ake ngā tuākana i ngā teina me te kaupapa hoki kei muri i tērā, ko tōu rourou, ko tōku rourou ka ora te katoa o tātou ka kotahi tātou.
Ki ōku whakaaro ka hoki anō ki te whakaaro nui hoki o tā tātou e mōhio nei mō te whakakotahitanga. Tērā pea he kotahi te moemoeā, engari he rerekē te whāinga. I pērā ai nā te mea he nui te kanorau i roto i tō tātou whānau. E mōhio ana tātou he rerekē ngā hiahia o ā tātou tamariki, nē? Engari ko te moemoeā ia, kia whai wāhi nui rātou ki tō tātou porihanga. Arā, kia mau tonu te tuakiri, te reo me te ahurea. Engari he rerekē anō te whakamārama ki tēnā, ki tēnā o rātou.
[ 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: Whanaungatanga
- Description: This video explores Whanaungatanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772283287?h=59ad1716be
- Transcript: EnglishWhanaungatanga is important to us all. From whakapapa you know who your close relatives are
English
Whanaungatanga is important to us all. From whakapapa you know who your close relatives are, who your distant relatives are, what is your relationship and connection to other iwi, the whakapapa of your mother and father. That's what whanaungatanga is. Again, when we take it into the classroom, there is more to say explaining to the children who their relatives are and what are the connections between each of them. Through whanaungatanga we know who we are and where we are heading.
For me, what we know as whanaungatanga involves the relationships within the whānau. There are no stronger bonds, no better bonds than those between whānau, are there? So my desire is to see this within sports teams, in the classroom or in groups, in the kapa haka group, and to see bonds like those within whānau. So, yes, it's such an important concept to me. And what I would promote and what I promote in my classroom or my sports team that I coach, or groups that I might be a part of, is creating these bonds of whanaungatanga, which is what we’re trying to capture that real strong bond that, you know, familial members have, which are so strong. And if we can have that between our classes, our students, and our kaiako and across kāhui ako then those can survive many things and that pull which is what whanaungatanga is, that connection is so strong that we can just we can get on with the mahi. We can have some setbacks and we can succeed. And ultimately, our hononga (connection) remain the same.
So for me too, I think that there’s two elements for me. So there is for me personally when I think about whanaungatanga, it is about the interrelationships between my whakapapa. Yeah? Those who I am, the people that I am born into and with and alongside. So it brings to mind things like tuakana, teina, roles and responsibilities, so the nature in which the relationships play out. And then I'm more conscious in my professional role or within schools that actually we've wanted to draw across lots of those key elements or indicators of good, strong relationships from a customary context into a school-based context. And thinking about whanaungatanga, or whakawhanaungatanga, the enactment of it. We need to think about what are powerful relationships of interdependence when we observe students working with other students? And for example, some teachers have talked about the fact that students actively choose to work in multicultural groupings of their own choice because they're able to value each other's point of view. Others think about, well, what does a fundamental relationship of interdependence look like teacher-to-teacher, or kaiako-to-kaiako? And again, what does it look like when we are in our team meetings, with regard to a diversity of opinion, diversity of insight, diversity of ideas, thoughts and planning? But equally, we also have to think about - what does it look like kura out to our whānau, out to our community? What do fundamental relationships of interdependence look like then? And that might be us positioning ourselves as learners rather than simply as kaiako.
Te Reo Māori
He nui te whanaungatanga ki a tātou. Ka hoki anō ki te whakapapa o te tangata. Mai i te whakapapa ka mōhio koe ko wai ōu whanaunga tata ko wai ōu whanaunga tawhiti, he aha tōu whanaungatanga, tōu honotanga ki tētahi atu iwi ngā whakapapa o tōu māmā me tōu pāpā Koinā te āhuatanga o te whanaungatanga. Kuhu mai anō tēnei i roto i ngā akomanga, arā anō te kōrero te whakamārama ki ngā tamariki ko wai wō whanaunga nā, he aha te honotanga ki tēnā ki tēnā ki tēnā. I runga i te whanaungatanga ka mōhio tātou ko wai tātou nā, kei hea tātou e ahu pēhea ana.
Ki ahau nei, tēnei mea ko te whanaungatanga ko ērā hononga e noho i waenganui i te whānau. Kāore he hononga e kaha, e tua atu i tēra hononga whānau ki te whānau, nē? Nā reira, ko tōku hiahia kia kitea ki ngā kapa hākinakina ki te akomanga, ki te rōpū rānei, te rōpū kapa haka ā, kia kitea ēnei hononga pērā i tērā o te whānau. Nā reira, Āe, e pērā rawa ana te nui o tēnei kaupapa ki a au ā, ko tāku e whakatairanga ai, ā, ko tāku e whakatairanga nei i tōku akomanga i ngā kapa hākinakina e whakaakona nei e au, i ngā rōpū kei reira au pea hei mema Ko te hanga i ēnei hononga o te whanaungatanga, arā ko te whakamātautau kia mau i a tātou tērā hononga tino kaha, e mōhio ana koe, e puritia nei e ngā mema o te whānau, he pērā rawa te kaha. Ā, mēnā ka pērā i waenganui i ā mātou karaihe, i ā mātou ākonga i ā mātou kaiako hoki, ā, puta noa i te kāhui ako ka ora ai rātou i ngā āhuatanga maha, ā, ā, ko taua kumetanga me taua whanaungatanga, e pērā rawa taua hononga ka taea noatia e tātou te mahi te mahi, ā, ahakoa ētahi heke ka puta ngā piki. Ā, i te mutunga iho, e toitū ana ō tātou nei hononga.
Nā, mōku ake hoki, ki tōku whakaaro e rua ngā wāhanga. Nā reira mōku ake ina whakaarotia te whanaungatanga e au e pā ana tērā ki ngā piringa maha nō roto mai i tōku nei whakapapa. Nē rā? Ki ērā tāngata o te whānau e whānau mai ana au, e noho tahi ana au. Nā, ka mahara ake ngā mea pēnei i te tuakana, i te teina, ngā tūranga me ngā haepapa, arā ko te āhuatanga kei roto rā te haere o ngā piringa. Ka mutu, kei roto i tōku tūranga ngaio, kei roto rānei i ngā kura, he tūoho ake au kua hiahia mātou kia tōia he maha o aua wāhanga matua aua tohu rānei o ngā hononga pai, hononga kaha rānei mai i tētahi horopaki ā-tikanga ki tētahi horopaki ā-kura. Me te whakaaro hoki ki te whanaungatanga, ki te whakawhanaungatanga rānei, me tōna whakatinanatanga. Me whakaaro tātou he aha ngā hononga kaha e taupuhipuhi ana nō mātou e mātakitaki ana i ngā ākonga e mahi tahi ana ki ngā ākonga? Hei tauira, kua kōrerohia e ētahi kaiako mō te meka e kaha kōwhiri ana ngā ākonga ki te mahi i ngā rōpū kākano maha nā te mea ka taea e rātou te ngākaunui i ngā tirohanga o tēnā, o tēna. E whakaaro ana ētahi atu, he aha te āhua nei o tētahi tino piringa taupuhipuhi kaiako ki te kaiako? Me te mea anō, he aha tōna āhua i roto i ō tātou hui ā-rōpū e pā ana ki te kanorau o ngā tirohanga, o te māramatanga, te kanorau o ngā huatau, o ngā whakaaro me te whakamahere? Me ōrite tō mātou whakaaro, he pēhea tōna āhua mai i te Kura ki ō mātou whānau, ki tō mātou hapori? Me te aha he pēhea te āhua nei o ngā tino piringa taupuhipuhi? Ko te whakautu pea ko te whakanohoia o tātou hei ākonga, kaua hei kaiako aneke.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kaitiakitanga
- Description: This video explores Kaitiakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772284689?h=1b389e72bb
- Transcript: EnglishWhat is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga
English
What is kaitiakitanga? Kaitiakitanga is looking after people. It’s taking care of our stories used amongst us today. It's protecting things like our tikanga, our whakapapa and tūrangawaewae. There are many roles for the kaitiaki. We hear that the kaitiaki should protect Papatūānuku and treasures like our rivers, the seas, all those things. But kaitiaki, what is that? What is kaitiakitanga as it affects our children? Who are they looking after? What is kaitiakitanga as it affects our teachers?
Most often, kaitiakitanga is associated with the environment alone, alone, but we all know it's much more, the whole world. In every context we find kaitiakitanga there.
I think that when we start to think about the enactment of kaitiakitanga, that it is an active space, it’s not passive. That when we take responsibility for the guardianship over something, then that's an active role. What are we doing if we're, I don't know, in climate change, I guess? What does that mean in terms of my responsibility to be able to see that I am fundamentally in a relationship with the world, the changing world? I am in a reciprocal relationship. So what I do has an effect or an impact not only on people, but on place, on wairua, on all of those sorts of things. So it is a requirement for me to think consciously about action and reaction, that my actions have a reaction in the context in which I work. And so, yeah, for me, I think that it's about seeing ourselves in relationship again with those multiple spaces.
And taking responsibility for it. Every child will have a responsibility not just for themselves but for the whole class. You know, you have a role to play so you have to play it. Play it well and look after what you've got, you know. Preserve what you got, it's a taonga. And do your best. Because if you look after the taonga now, it'll be handed down. That'll be a tauira (example) for the next ones under you.
And can I just say that too, going back to if we've got Papatūānuku and we see Papatūānuku as our mother, not as a commodity, not as something I can buy, sell or exchange, then actually it fundamentally puts me in a position of a different relationship as I am nurturing my mother because I recognise that my mother also nurtures me. And that's what I mean in terms of that more complex notion of action and reaction. We don't sit outside and above the earth to manipulate it. We are part of it. And then kaitiakitanga occurs in that relationship.
Te Reo Māori
He aha tēnei te kaitiakitanga? Kaitiakitanga, he kai … tiaki i te tangata. He kaitiaki i wā tātou kōrero i mahia i waenganui i a tātou i tēnei rangi. Te kaitiaki o ngā āhuatanga pēnei i wā tātou tikanga, i wā tātou whakapapa, tūrangawaewae He nui ngā mahi mō te kaitiaki. Kei te rongo tātou ko te kaitiaki me tiaki i a Papatūānuku me tiaki i wā tātou taonga pēnei i wā tātou awa, te moana, ērā āhuatanga katoa. Engari ko te kaitiaki, he aha tērā? He aha te kaitiakitanga e pā ana ki wā tātou tamariki? Kei te tiaki rātou i a wai? He aha te kaitiakitanga e pā ana ki wā tātou kaiako?
Ko te nuinga o te wā ka noho te kaitiakitanga ki te taiao anake anake, engari mōhio ana tātou he maha, te ao katoa, i ngā horopaki katoa he kaitiakitanga ki reira.
Ki tāku, ka tīmata tātou ki te mahara mō te whakatinana o te kaitiakitanga ka kitea he wāhi ngangahau, ehara i te hāngū. Arā ka riro mā tātou e kaitiaki tētahi mea, he mahi ngangahau tērā. Kei te aha tātou mēnā, me kī pea, i roto i te āhuarangi hurihuri? He aha te tikanga o tērā e pā ana ki tōku nei haepapa kia taea ai te kite kei roto au i tētahi piringa whakapū ki te ao, ki te ao hurihuri? Kei roto au i tētahi piringa whakautuutu. Me te aha ko taku mahi e pā ana, kaua ki ngā tāngata anake, engari kē ki te takiwā, ki te wairua, ki erā momo āhuatanga katoa. Nō reira he herenga māku kia āta whakaaro mō ngā mahi me ngā uruparenga, arā he urupare ki āku mahi i roto i te horopaki e mahi nei au. Nō reira, āe, mōku ake, ko te kite anō i a tātou anō e whai hononga ana ki aua wāhi maha te take.
Me te kawe haepapa mōna. Kei ia tamaiti, kei ia tamaiti he haepapa. Kaua mō rātau anake, engari mō te akomanga katoa. E mōhio ana koe, he mahi māu, nō reira, me mahi, kia pai te mahi, ā, tiakina ō mea, e mōhio ana koe, rokirokia ō mea. He taonga, ā, kia pai katoa tāu mahi. Nā te mea, mēnā kei te tiaki koe i te taonga ināianei, ka tukuna ihotia. Ka noho tērā hei tauira mā ērā atu e whai ake nei i a koe.
Ā, ka taea e au te tāpiri atu, me te hokinga atu ki a Papatūānuku, ā, ka kite tātou i a Papatūānuku hei whaea mō tātou, kaua hei taonga hoko, kaua hei tētahi mea ka taea te hoko atu, hoko mai, tauhokohoko rānei ka noho pū au i tētahi piringa rerekē e poipoi ana au i tōku nei whaea nā te mea e mōhio ana au e poipoi ana hoki tōku whaea i a au. Ā, koinā tōku i whakaaro nei mō te ariā pīroiroi ake mō te mahi me te uruparenga. Kāore tātou e noho nei i waho, i runga hoki i te ao, whāwhā ai. He wāhanga tātou o tērā. Me te aha ka puta te kaitiakitanga i taua piringa.
Assessment Matrix
Conditions of Assessment for internally assessed standards
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
The outcome created for this Standard may not also be assessed as the outcome for AS 92013 Experiment with different materials to develop a Materials and Processing Technology outcome.
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.
At least one image of the outcome must be presented as part of the evidence submitted for this Standard.
Examples of student submissions could include one of the following methods of presentation:
- a digital slide presentation (no more than 20 slides at size 12 font or bigger)
- a collection of scanned paper evidence (no more than 10 A3 sides of paper)
- a video or recorded oral presentation (3-4 minutes long)
- a combination of the above, totalling no more than the equivalent of 750-800 words.
Students should not be limited to these and decisions about format should be made in negotiation with the assessor.
Selection of evidence 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, and equipment to support development of an outcome.
Students may access search engines, word lists, spelling and grammar checkers, dictionaries, textbooks, and people, such as friends, family, or community members, who can support them but should not carry out any of the practical work.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
The outcome created for this Standard may not also be assessed as the outcome for AS 92012 Develop a Materials and Processing Technology outcome in an authentic context.
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.
At least one image of the outcome must be presented as part of the evidence submitted for this Standard.
Examples of student submissions could include one of the following methods of presentation:
- a digital slide presentation (no more than 20 slides at size 12 font or bigger)
- a collection of scanned paper evidence (no more than 10 A3 sides of paper)
- a video or recorded oral presentation (3-4 minutes long)
- a combination of the above, totalling no more than the equivalent of 750-800 words.
Students should not be limited to these and decisions about format should be made in negotiation with the assessor.
Selection of evidence 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, and equipment to support development of an outcome.
Students may access search engines, word lists, spelling and grammar checkers, dictionaries, textbooks, and people, such as friends, family, or community members, who can support them but should not carry out any of the practical work.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.