92018 · Movement and hauora

• A personal movement experience is own participation you can reflect on

  The 1.3 unpacking first-teaches the object, and this page stays with that wording. Personal movement experiences refer to an individual’s **own participation** in and throughout a physical activity. They engage in movement in a way that is **meaningful**, **able to be reflected on**, and **connected to their personal hauora**. - **Own participation.** You took part. Watching from the bench, writing about a typical player, or retelling what the class did is not your participation. The 2026 specification: reflections must be supported by examples from the candidate’s own participation, collected during the year as the personal movement experiences occur. Own-participation grain, identifiable media, and authenticity already live on the page on collecting movement evidence. This page only needs the object: if you were not in the movement, you do not have a personal movement experience. - **In and throughout a physical activity.** The activity is the discipline you are in — badminton, volleyball, sea kayaking — not a heading such as “striking games” and not a single isolated technique. Drills, a friendly game and a tournament can all be experiences *inside* badminton, because each is an instance of participation in that activity. A smash, on its own, is not. - **Meaningful, reflectable, connected to personal hauora.** The standard is not a fitness log and not a score sheet. You have to be able to say how that instance of participation sat with you. “I won 21–18” is a score. “On Thursday 12 March I called for the second ball, missed the set, and sat the next rotation hearing my own breathing more than the bench” is an experience that can later be taken to hauora. Which Fonofale aspect that sentence later connects to is the page on using Fonofale in 2026. This page only needs the object: an experience you can reflect on, connected to *your* hauora. A movement **context** is still the discipline. A movement **experience** is still one dated instance inside that discipline. Those two drawers were first-taught on the page on choosing a movement context. This page adds what makes the instance *personal* and *of 92018*: your participation, in one activity, able to be reflected on as influence on hauora.

• What is not a personal movement experience

  Markers fail the collapse. Hold the official refusals. - **A discrete skill is not an experience.** The 2025 report names shooting and passing as the usual fail. A smash, a clear, a tackle, or “being fit” is the same error. Skills happen *inside* an experience. They are not the experience. - **A season, a unit heading, or a family is not an experience, and it is not a context.** “The rugby season,” “my striking-games unit,” and “team sports” are the report’s own too-broad pattern. Write the discipline and then date an instance of participation inside it. - **Three games in one lesson are one occasion.** The 1.3 unpacking’s own contrast: three separate lessons of volleyball games beat three games of volleyball within an individual lesson. Spacing is how contrast in the influence on hauora becomes visible. The four-reflection *craft* of writing those dates is the page on the four-reflection shape. The object rule lives here: one lesson is one experience, however many scores it held. - **A historic date is not this year’s participation.** Experiences “that occurred many years ago” fail. The 2026 specification: examples should be collected during the year as the personal movement experiences occur. - **An irrelevant non-movement activity is not an experience.** The 2025 report’s example is pitching a tent. Packing the van is the same shape. Those things can sit *around* a day. They are not the movement the standard assesses. - **Officiating, weather, role, mood and energy are not substitutes for participation.** The 1.3 unpacking: the focus of this Achievement Standard is the influence of personal movement experience on hauora rather than external factors such as weather, role (for example, if officiating), mood, or energy levels. You can mention rain if Saturday’s paddle is the experience. You cannot replace the paddle with the weather. Movement is integral to Physical Education, so students must take part in the activities themselves as active participants. That is the 1.3 unpacking, not a Whetū preference.

• Repeated participation in one discipline

  Explanatory Note 2 is not a suggestion. Personal movement experiences **must** come from repeated participation in a **single** physical discipline or sport. Official examples of a discipline include mau rākau, badminton and sea kayaking. The 1.3 unpacking adds volleyball as the teaching picture for staying in one sport, and climbing (indoor wall, outdoor wall, bouldering wall) and kayaking (pool, lake, river) as the teaching picture for one discipline across different places. **Repeated** is there because influence is more observable over time. The 1.3 unpacking: it is strongly recommended that the reflections are spaced out over time so you can see more contrast in the influence on hauora. One Saturday can be one experience. It cannot, by itself, show how that discipline sat with you across a year. A multi-day tramp is one outdoor experience only if it is the same activity each day — different sections of the same track, not tramp on Friday and kayak on Saturday. **One discipline** is there because multiple contexts is a documented Not Achieved pattern. The 2025 report: many responses described the context without identifying three distinct experiences, or drew on multiple contexts instead of three experiences within one. “Striking games” and “rugby season” fail as too broad. Volleyball on Tuesday and badminton on Thursday is two contexts, not repeated participation. The 1.3 possible-contexts list is how you *see the grain*, not a required school programme: - mau rākau — named only: training, performance at a whānau gathering, performance at a welcoming ceremony. This page does not invent that play. - badminton — drills, friendly game, tournament - climbing — indoor wall, outdoor wall, bouldering wall - kayaking — in a pool, on a lake, in a river Those spreads are one discipline, different instances. They are not four sports, and they are not four skills. Mau rākau is an official named illustration. This page does not define it, does not write a Saturday script for it, and does not say what any iwi, hapū or community believes. If your school’s assessed context is that official name, your teacher and community hold the cultural knowledge. 92016 can use a different single context from 92018. That is two standards, two single contexts. It is not a licence to pour both into one 92018 portfolio.

• Movement experience → hauora, not the reverse

  The purpose statement, the title, the Significant Learning sentence, and the 2026 task all run the same way: make meaning from how **movement may influence hauora**. The experience comes first. The influence on hauora comes after. Official reverse, 2025 report (expired for the 2026 *model* rule; still the last published object report): discussing how a dimension or aspect influenced movement ability or performance, rather than how the movement experience influenced that dimension. Linking impact to **skill improvement** rather than wellbeing is the matching Achievement-level defect. Hold three reverse shapes, because students write all three. **Hauora explains a skill.** “I was anxious, so I missed the shot.” “Because my hauora was low I played worse.” A mood or a model part is being used as the *cause of performance*. That is the report’s Not Achieved reverse. 2. **Skill improvement is offered as hauora.** “I shot better later, so that is hauora.” “My smash improved, therefore my wellbeing improved.” The standard is not a skills ladder. Improvement can sit *inside* Saturday. It is not the influence on hauora. 3. **Hauora is used as a reason to move.** “I should exercise so that I have hauora.” “I went for a run because I needed wellness.” That slogan treats movement as a prescription and hauora as a fitness goal. It is the reverse of the standard, and it swaps the official philosophy for a public-health poster. Big Idea 1 already says movement contributes to hauora across a life — that is still movement → hauora. It is not “have hauora, therefore go and train.” Right direction: “When I missed the set I sat the next rotation and I could hear my breathing more than the bench — that is how that Tuesday influenced my hauora.” The missed set is the experience. The influence runs from the experience toward hauora. Feelings are allowed. The 2026 task asks how the experience made you feel **and** influenced your hauora. “I felt good” without an action is a mood. A feeling that travels *with* a dated, first-person experience is allowed. A feeling that *explains* a missed shot is the reverse. Positive **or** negative is allowed. The 2026 specification says the influence could be positive or negative. Trying to cover both directions in one short claim is the 2025 report’s own shallowness pattern, not a ban. One honest direction, attached to a specific experience, is the object.

• Influence need not be drastic, and substitutes are not the experience

  The 1.3 unpacking defines *influence* for this standard on purpose: the instances of participation do not need to have an immediate, drastic impact on hauora. The effect can be less direct and is likely to evolve over time. That sentence does two jobs. It stops you hunting for a life-changing Saturday. It also stops you inventing drama so the paragraph looks like Excellence. A quieter Tuesday can still be an experience if you can say how it sat with you. The same unpacking then refuses substitutes. Weather, role (for example, if officiating), mood, or energy levels are **external factors**, not the personal movement experience. Use them only if they sit *around* participation you can still name. “It rained, so my hauora dropped” has replaced the paddle with the weather. “On Saturday 4 April I launched into a head wind, missed my first brace, and sat in the cockpit hearing my own breathing louder than the instructor” keeps the kayak as the experience. Heart-rate numbers, scores and skill counts can appear as *support* for a first-person claim. The 2025 Excellence pattern sometimes used data such as heart-rate measures to justify reasoning. They do not become hauora, and they do not become the experience.

• Personal, not collective — including the official word *collective*

  Two official sentences sit next to each other. They are not a contradiction if you keep the drawers apart. Hauora, on the 1.3 unpacking, goes beyond the physical aspects of wellbeing to include aspects such as the spiritual, **the collective**, and the environmental. Those are official names for the breadth of the philosophy. They are not a model of health, and they are not a licence to invent pou. This page quotes them. It does not build a homemade framework out of them. The *assessed claim* on 92018 is still personal. The 1.3 unpacking: students reflect on their own participation and how these experiences impacted them **personally, not the group or team**. The 2025 report’s Not Achieved pattern includes discussing how an aspect influenced the team or class rather than themselves, using collective pronouns — “we”, “our”, “team” — instead of focusing on own personal impact. Achievement-level work that mixed “I” and “we” was called out for the same reason. The same report reduced depth when a model dimension was discussed in relation to others, rather than the candidate themselves. - You may write how Saturday sat with *you*, including how *you* experienced belonging, isolation, or standing next to other people. That can still be a personal hauora claim. It uses the official breadth of the philosophy without leaving the first person. - You may not write “the team felt proud,” “our hauora went up,” “everyone was included so the class’s hauora improved,” or other people’s inner life as if it were yours. - You may not mark the group. 92017 is the group-movement standard, and even there the examples have to be what *you* said and did. A first-person example is I plus a concrete action, utterance or sensation that another student in the same game could not copy without lying. “We communicated well” fails even with a date glued to it. Constructed first-person vignettes on this page are practice, labelled as practice. They are not your NCEA evidence. Do not paste them into a portfolio as if they happened to you.

• Hauora stays the official sentence; models are named only

  Hauora is “a Māori philosophy of holistic wellbeing grounded in bodies of mātauranga unique to Aotearoa New Zealand.” That wording is shared by Achievement Standard 92018 and the 1.3 unpacking. Keep both halves. If you can delete “Māori philosophy” and “mātauranga unique to Aotearoa New Zealand” and the sentence still feels finished, you have replaced hauora with a generic wellbeing slogan. A *model of health* is “a guide to understanding hauora according to aspects or dimensions of the model.” Official examples: Te Wheke, Te Whare Tapa Whā, Fonua, Fonofale. Naming that list is allowed. Defining the parts, drawing the models, or treating any one of them as hauora itself is not this page’s job. the page on models of health owns that teaching. For 2026 the specified model is **Fonofale**. Write that name when you later open the portfolio. Do not choose Te Whare Tapa Whā because a 2024 booklet did. Do not choose “any of the four” because a 2025 booklet did. This page will not define Fonofale, will not draw it, and will not invent a pou list. The 2026 specification samples one official illustration of how to name an element. That is not a licence to invent the rest. the page on using Fonofale in 2026 owns aspect-by-aspect use. The 1.3 unpacking: the focus is not on the ability of students to define the model, nor do they need to discuss each aspect of the given model. The focus should be on the most relevant aspects. A definition paragraph is the wrong object. Significant Learning on this standard also names managing self in challenging movement contexts, and recognising that the body holds unique significance and tapu and must be protected and nurtured through movement. Those names are listed so you recognise the map. Tapu is **not** defined here. the page on tikanga and the moving body owns that page.

• This object is not the four-reflection shape, and it is not 92019

  92018 later asks you to put this object into four reflections: three dated personal movement experiences in one context, plus one overall reflection on the influence of that context on hauora. That **shape** — dates, spacing craft, the fourth reflection as conclusions and future movement, the 1,200-word or four-minute cap — is the page on the four-reflection shape. If you catch this page teaching those boxes, it has wandered. 92019 is the other external, and the other direction: how two influences affect **one movement context**. Sociocultural, te ao Māori and biophysical families live there. If your sentence starts from an influence and ends on how you moved, you have left 92018. This page may name that discriminator. It does not teach the 2026 pairing.

• Whetū teaches the object; it does not mark the portfolio

  92018 is marked by NZQA from the file you submit. The official 92018 verbs are Demonstrate understanding (describe how personal movement experiences influence hauora, using a model, with examples), Explain (discuss how and why, using a model), and Evaluate (draw conclusions about how and why, using a model). Those verbs are awarded on the submitted portfolio. They are not awarded by a page. Whetū can teach you what a personal movement experience is, why one discipline has to be repeated, which way the arrow runs, and why a “we” claim is not personal hauora. It can give you a discriminator. It cannot watch volleyball. It cannot feel what Tuesday did. It cannot award Describe, Explain or Evaluate on 92018. It cannot issue an N0–E8 score, and it cannot pretend a practice paragraph is the NZQA submission. The same honesty holds if the same occasions are later used for 1.1: Physical Education 1.1 requires assessment in an authentic movement setting against unpredictable cues. Whetū must teach the knowledge, planning and reflection. It must never claim to have assessed the live performance. Apply, Sustain and Execute remain live verbs for a teacher. They are not 92018 verbs. Constructed scenarios below are practice, labelled as practice. They are not your NCEA evidence, and they are not a Whetū grade.

• A model of health is a guide — the official lens

  Explanatory Note 4 of Achievement Standard 92018, version 5: > A *model of health* is a guide to understanding hauora according to aspects or dimensions of the model. That is the whole official definition this page is allowed to teach. A **guide** does a job. It does not replace the thing it guides you toward. Hauora remains the official philosophy. The model is how 92018 asks you to *explain* that philosophy when a movement experience has influenced it. This page’s teaching name for that job is **lens**. The warrant is official, not invented: the Ministry’s Physical Education Key Competencies say students “look at health and wellbeing through a variety of lenses and perspectives.” You look *through* the model at Tuesday’s participation. You do not look *at* the model and stop. If you can delete the movement experience and the paragraph is still a finished essay about a house, an octopus, a fale, or a fonua, you have written about the guide instead of using it. The Subject Learning Outcomes (teaching support, not an assessor judgement document; the page-7 header even mistypes 92018 as “90218”) paraphrase the same job: hauora is explored using a model of health; a model is a guide to understanding how areas of health and wellbeing are affected by a variety of aspects. Prefer the achievement standard’s EN4 wording when you need the 92018 sentence. Keep both halves of it: **guide**, and **according to aspects or dimensions of the model**. The 2026 specification adds the collection rule that makes the lens visible in evidence: when you collect examples, “link it to their model of health and how that was influenced by the movement experience.” The experience comes first. The model names *how* hauora was influenced. That is the same arrow already taught as craft on the page on the four-reflection shape: movement experience → hauora, seen through the model — not “a dimension made me play better.”

External · grade-score marked.

AS92018 is an NZQA external: a digitally submitted portfolio of four reflections (Fonofale, 2026), due 28 October 2026. Candidates may submit a slideshow, voice recording, video, written response, or a combination. It is not a sit-down paper and not school-assessed coursework. Whetū teaches the craft. It cannot collect your movement evidence or mark the file you submit to NZQA.

4 authored Learn units for this standard.

• Personal movement experiences and hauora

  Four substantial paragraphs. First-teaching `concept` markers sit here and in key concepts; later sections leave them unmarked.

• Models of health as lenses

  Four substantial paragraphs. First-teaching `concept` markers sit here and in key concepts; later sections leave them unmarked.

• Using Fonofale in the 2026 portfolio

  Four substantial paragraphs. First-teaching `concept` markers sit here and in key concepts; later sections leave them unmarked.

• Four reflections over time

  Several short paragraphs. First-teaching `concept` markers sit here and in key concepts; later sections leave them unmarked.

38 Practise questions in “Movement and hauora”. Feedback here is formative and is not an official NCEA grade.

• One discipline, repeated

  Personal movement experiences come from repeated participation in a single sport

• Movement experience → hauora

  The experience first, the influence on hauora after. Not the reverse

• Fonofale in 2026

  The specified 2026 model. A lens, not an essay, and not a homemade pou list

• Personal, not the team

  I plus a concrete action. We / our / the team felt is the wrong claim

• Four reflections over time

  Three dated experiences plus one overall conclusion. A recap is not the fourth

Sample questions

1. Achievement Standard 92018 says personal movement experiences must come from which of the following?
2. A student writes one reflection on Tuesday volleyball and another on a Thursday kayak day. Why is that a problem on 92018?
3. Which set is repeated participation in one physical discipline?
4. Whose file has named a 92018 movement context?
5. In a sentence or two, explain why 92018 requires repeated participation in one discipline, not one Saturday in three sports.
6. The title of Achievement Standard 92018 locks which direction of influence?
7. Which sentence reverses the 92018 arrow?
8. A student writes: “I shot better later, so that is hauora.” What job is that sentence trying to do — and why does it fail 92018?

Practise 92018 in Whetū