9th Biennial International Indigenous Research Conference 2020 He Whiringa Muka: The Whanganui river, Rānana Marae and waiata

Haami, Meri. Victoria University of Wellington – Te Herenga Waka Te Kōkī NZ School of Music Te Kawa-a-Māui

Keywords: Waiata; Ecomusicology; Ethnomusicology; Performative ethnography; Māori music; Te Awa Tupua; Kaupapa Māori; The Whanganui River.

Abstract: He Whiringa Muka is a doctoral study that examines the relationship between the Whanganui river, Rānana Marae (meeting place) and waiata (songs). This project uses ecomusicological methods, Kaupapa Māori methodologies and performative ethnography while adapting and applying Te Awa Tupua legal frameworks within research. The objective of this research is to explore the inextricable connection between the marae community of Rānana and the Whanganui river through examining the musical expressions of this relationship within the scope of waiata.

The Whanganui river is regarded as a fishery and described as taonga (geographical treasure) of central, material and spiritual significance to Whanganui iwi (tribe). The preliminary literature conducted for this research highlights the centrality of the river, as it was essential, significant and vital to the survival and livelihood of Whanganui tūpuna (ancestors) (Waitangi Tribunal, 1999; Reynolds and Smith, 2014; Tinirau, 2017; Rose, 2004). However, the river has changed over time due to colonisation, which brought involuntary chemical exposures, environmental pollution, the Tongariro Power Scheme and climate change. Therefore, the ecology of the river has changed indefinitely (Waitangi Tribunal, 1999; Bates, 1994; Rose, 2004; Reynolds and Smith, 2014). The ownership of the Whanganui river has historically remained contentious and has resulted in the passing of Te Awa Tupua (Whanganui River Claims Settlement, WAI 167), granting the Whanganui river legal personhood (Reynolds and Smith, 2014; Salmond, 2014; Te Aho, 2014).

The Whanganui river and Rānana marae whakapapa (genealogically) together and waiata is utilised not only as a conduit for iwi, hapū (sub-tribal; collection of families) and whānau (family) knowledge but to further reinforce custodianship rights and protections of the land (Ka’ai Mahuta, 2010; Haami, 2017; McRae, 2017; Mikare, 2011; Henige, 1982; Broughton, 1979; Ngata, 2006; Tinirau, 2017). Moreover, the relationship between the Whanganui river and Rānana Marae influences te mita o Whanganui (the dialect of Whanganui) and attributes to specific waiata pedagogical and transmission processes (McNeil, 2017; Haami, 2017).

This presentation aims to examine the research methodologies as well as the findings from the wānanga (semi-structured interviews) with descendants of Rānana Marae. This research aims to create a Kaupapa Māori ecomusicological framework based from the Te Awa Tupua legal frameworks and wānanga with descendants of Rānana Marae for its hapū communities. This study reaffirms mātauranga Māori (Māori knowledge) through waiata as oral legacies that have historically transmitted and expressed the relationship and well-being of Whanganui iwi and the Whanganui river.

Bibliography: Bates, A. P. (1994) The Whanganui River Today: A Personal Photographic Journey, Whanganui: Footprints Press. Broughton, R. (1979) Ko ngā paiaka o Ngā Rauru Kītahi: The origins of Ngā Rauru Kītahi, Thesis, (PhD), Wellington New Zealand: Victoria University of Wellington. Haami, M. (2017) Whanganui Kaiponu: Ngāti Ruakā Methodologies for the preservation of Hapū waiata and oral taonga, Thesis (Masters), Wellington: Victoria University of Wellington. Henige, D. (1982) Oral Historiography, New York: Longman Group Limited. Ka’ai-Mahuta, R. (2010) He Kupu tuku iho mō tēnei reanga: A critical analysis of waiata and haka as commentaries and archives of Māori political history, Thesis, (PhD), Auckland: Auckland University of Technology. Mikaere, A. (2011) Colonising myths, Māori realities: He rukuruku whakaaro, Wellington: Huia Publishers. McNeil, M. (2013) I am the River, [documentary for ‘Witness’], Retrieved online: https://www.facebook.com/AJWitness/videos/10156023801255557/ Doha, Qatar: Aljazeera Productions [Accessed 14 June 2018]. McRae, J. (2017) Maori Oral Tradition: He Korero no te Ao Tawhito, Auckland: Auckland University Press. Ngata, A. T. (2006) Ngā Mōteatea Part III, 2006 edition, Translations by P. T. H. Jones, Auckland University Press: Auckland. Reynolds, P., Smith, C. (2014) Mai te Kahui Maunga: The Whanganui River, Perspectives on Involuntary Chemical Exposures and Environmental Pollution, Whanganui NZ: Te Atawhai o Te Ao. Rose, K. (2004) Whanganui Māori and the Crown: Socio-Economic Issues, Report for the Crown Forestry Rental Trust. Salmond, A. (2014) ‘Tears of Rangi: Water, power, and people in New Zealand’, HAU: Journal of Ethnographic Theory, 4(3), 285-309. Te Aho, L. (2014) ‘Ruruku Whakatupua Te Mana o te Awa Tupua – Upholding the Mana of the Whanganui River’, Māori Law Review: A Monthly Review of Law affecting Māori, Retrieved online: http://maorilawreview.co.nz/2014/05/ruruku-whakatupua-te-mana-o-te- awa-tupua-upholding-the-mana-of-the-whanganui-river/ [Accessed 19 November 2018]. Tinirau, R. S. (2017) Te kura i Awarua: understanding, valuing and practising tikanga in Māori businesses and organisations, Thesis (PhD), Palmerston North: Massey University. Waitangi Tribunal. (1999) The Whanganui River report (Wai 167), Wellington: Waitangi Tribunal.

Biography

Mai te kāhui maunga ki Tangaroa, ko au te awa ko te awa ko au. Ko Te Āti Haunui-a-Pāpārangi, Ko Ngāti Rangi ngā iwi. Ko Rānana, ko Te Pou o Rongo ngā marae. Ko Ngāti Ruaka, ko Ngāti Hine-kōrako ngā hapū. Ko Meri Haami tōku ingoa.

Meri Haami is a third year doctoral student researching waiata from the Whanganui region within a Kaupapa Māori and ecomusicological context. Meri is also a project co-ordinator and researcher at Te Atawhai o Te Ao, which is an Independent Kaupapa Māori Research Institute on the environment and health based in Whanganui.