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The ASD Skill Progression Framework

The ASD Skill Progression Framework

Last updated by Hannah Hobbs

ASD Skill Progression Framework

 

STAGE

LEARNING

EVIDENCE -INTEGRATION INTO PRACTICE / Reflection

Which RTC’s / Tātaiako competencies does this module align with:

Whakarau

Module 1: Introduction to ASD

  • Diagnoses
  • History of condition
  • Triad of impairments
  • Components of ASD
  • Population trends
  • Co-morbid conditions
  • Media portrayals

Reflect – what was new? What learning was consolidated? What else do you need to know?

1,4,12

Whanaungatanga

Pātangaroa

Module 2: Basic Needs of the ASD child

  • Myths about Autism
  • SPELL the golden rule
  • Sensory difficulties- Why they behave the way they do
  • What to do about it
  • Toileting

 

 

Sensory modifications for my young person

 

 

 

 

Show how you adapt the environment for your young persons sensory needs

6,7,12

Ako

Tara

Module 3 : Behavior and Communication

  • How are behavior and communication linked
  • Visuals
  • PECS
  • Makaton and Sign
  • Social Stories
  • Functional Behavioral Assessment

What challenging behavior are you struggling with?

Conduct a FBA and teach an alternative – bring it back to share with the group.

 

7,12

Tangata Whenuatanga

Rautara 

Module 4: Pedagogy Overview

  • Theories of teaching and learning and why that matters
  • How does this inform our practice
  • Maori perspectives on Special Needs Education

What of this was new? what was consolidation?  Were there some parts that resonated with you? Choose 1 thing you might do differently and write about it.

2,3,7,8,9,10

Manaakitanga

Pātauhinu

Module 5: What are models of ‘Best practice’ we can aspire to

  • Narrative Assessment
  • UDL
  • Inclusion

Reflection Question:

Do I presume competence?

What would change in my practice if I did?

2,7,8,11

Ako

Tautototoro

Module 6: Planning and assessment for lifelong level one learners

Reflect on the role that narrative assessment could play with your young person – as a team give it a try, share this reflection with the family and add to your reflection journal

Consider how this type of IEP might change outcomes for your young person, what are the benefits? What are the barriers? How could you go about achieving a more useful IEP?

 

7,8,9,11

Tangata Whenuatanga

Uma

Module 7: Implementing curriculum adaption. Tools and resources

  • Social Stories

 

7,8,9,11

Ako

Whānaua – to be brought forth

Sharing of inquiry into practice with one another

Bring your portfolios together to share and reflect

We are stronger together

4,5,12

Wānanga

 

 

 

Why the gourd?

In the old days, when people had no pottery, they grew gourds to use as containers—to keep water in, and wild honey, and also meat

Legends say that the gourd plant was one of the earliest to be introduced to New Zealand, since its seeds were so easy to carry, easier than the tubers of the taro and kumara, for instance. It is said that Ngati Toi were the first people to cultivate it; according to one story, they were given the gourd by a god called Pu-te-hue. Pu-te-hue was one of the offspring of Tane, the Fertiliser of all of the productions of the earth. Pu-te-hue is, at the same time, the personification of the gourd, and one of the names by which it is called; he said, as he gave himself to the people, that ‘the seeds within me shall provide water vessels for my descendants’.

1.         whakarau (treat gourd seeds to get them to germinate by soaking them in water and applying gentle heat)

2.         pātangaroa (the seedling leaves [cotyledons])

3.         tara (to put forth the second pair of leaves)

4.         rautara (The third leaf of a seedling gourd after the cotyledons [the tara leaf])

5.         pātauhinu ~ pütaihinu (fourth leaf of a seedling gourd)

6.         tautototoro (to throw out runners)

7.         uma (a plant that has put out all its leaves)

8.         whānaua  (to be brought forth)

The hue was an extremely valuable plant in Aotearoa for the seven centuries following the arrival of Polynesian settlers, as it was the only convenient vessel for storing and transporting water and other liquids, and also provided the ideal containers for storing preserved foods (the alternative was to make food containers from the inner bark of the tötara tree, Podocarpus totara, which took a lot more effort to fabricate). The planting, cultivation and harvesting of hue therefore was surrounded by protocols and ceremonies. Williams dictionary has an extract from a karakia chanted when hue seeds were planted, to ensure that the resultant crop would thrive: 

 

Whänaua kia tini 
Whänaua kia mano 
Whänaua kia rea 
[Be brought forth as many 
Be brought forth as a multitude 

Be brought forth innumerably]