DOCSLIB.ORG

KUA TU PU TE PA HARAKEKE DEVELOPING HEALTHY WHANAU RELATIONSHIPS L�P�A,Vui, N �Opvv Uit,Y\,€/C£Iu11te.Yo-Rv

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
KUA TU PU TE PA HARAKEKE DEVELOPING HEALTHY WHANAU RELATIONSHIPS L�P�A,Vui, N �Opvv Uit,Y\,€/C£Iu11te.Yo-Rv KUA TU PU TE PA HARAKEKE DEVELOPING HEALTHY WHANAU RELATIONSHIPS L�p�a,vui, N �opvV Uit,Y\,€/C£iU11te.Yo-rv A. Opening with Pepeha A. Opening with Pepeha Ko Taranaki te maunga Taranaki is the ancestral B. Retaining Our Identity mountain Ko Waitara te awa Waitara is the river C. Puriikau:Traditional Stories as Ko Nga Tai o Rehua toku Nga Tai o Rehua is the Guidance moana ocean Ko Tokomaru te waka Tokomaru is the canoe D. Teachings about Relationships Ko Te Atiawa, Ngati My tribal groups are Mahanga, Nga Mahanga Te Atiawa, Ngati Mahanga E. Traditional Maori Society and Views a Tairi oku iwi a Tairi, Ngati Mahanga Ko Ngati Rahiri toku hapu My subtribe is Ngati Rahiri on Family Violence Ko Leonie Pihama toku My name is Leonie Pihama ingoa. F. Colonization and Family Violence Ko Taranaki te maunga Taranaki is the ancestral G. TuT ika oAroT ika mountain Ko Urenui te awa Urenui is the river H. Glossary Ko Nga Tai o Rehua te Nga Tai o Rehua is the moana ocean I. Resources Ko Tokomaru me Takitimu The canoes are Tokomaru ngawaka and Takitimu Ko Ngati Mutunga me Ngati My tribal groups are Ngati Kahungunu naa iwi Mutunga and Ngati Kahungunu Ko Kaitangata me Ngati My subtribes are Kaitangata Pahauwera oku and Ngati Pahauwera hapu Raumati is my extended Ko Raumati te whanau family Ko Ngaropi Cameron My name is Ngaropi toku ingoa Cameron 225 We have opened this chapter with our pepeha. aware of the connection. Through this process we link Pepeha are ways through which our people introduce to people whom we may never have met before.We link ourselves. These vary from tribe to tribe. The essence on an ancestral level. We link on a spiritual level. We of pepeha is that it links us to our tribes and all associ­ link on a tribal level. These connections keep our ated with it-our mountains, our rivers, our canoes, relationships, our collectivity, our language, and our our ancestral lines. It links us to each other. It places knowledge alive. And they remind us we are respon­ us, as Maori, within a wider collective consciousness sible for one another and for all we live alongside of on and set of relationships. It is important to highlight Papatuanuku, this great Mother Earth. that the term Maori is a term that brings us together This knowledge has been passed down to us from as Peoples. It is a term that our people have chosen our tupuna, our ancestors. It is exactly the knowledge to use as a means of unifying ourselves in the wake of and protocols that our colonizers sought to deny us. the arrival of our colonizers. Prior to colonization all The systematic and unrelenting attacks on our lan­ identification was done through our whanau (extended guage and culture have been deliberate. They are acts family structure), hapu (group of whanau connected of denying our identity as Tangata Whenua (People of though common ancestor/sub-groupings of iwz) or iwi the Land). For Maori, the suppression of our language (nations connected through common ancestor). Maori and culture was key to the denial of Maori knowledge means to be "normal" or "pure," a fitting term foran that enabled healthy relationships. As is the case on Indigenous People. We have, however, also been active Great Turtle Island, violent attacks upon our language in maintaining our hapu and iwi identities, and it is and culture aligned with acts of war and murder of through pepeha that we can culturally share that iden­ our people. The importation of guns, alcohol, and the tity with one another. Our people have been doing this Bible brought about significant societal changes both for generations. And in spite of colonization seeking to within and between tribes. undermine our cultural identity, many of us continue to do this. B. Retaining Our Identity Locating ourselves in relation to our natural The struggle to retain our identity as Indigenous world, our relations, and our lands is important to Peoples is a part of a wider struggle to decolonize. Maori. It acknowledgesand affirms our cultural con­ Colonization has violently forced ways of being upon nections. It reminds us of our cultural obligations to our communities that have changed our lives in ways one another, to the land, and all our relations who live that our ancestors could never have imagined. In our with us on our lands. It recognizes the many genera­ context within Aotearoa (referred to in colonial terms tions that have come before us and gives those around as New Zealand), Maori have been struggling for the us an ability to place ourselves within the Maori world. past two hundred years to find ways to maintain those That is also important. cultural protocols, language, and practices that enable Often when our people recite their pepeha in a us to hold our place as Indigenous on our own lands. gathering, you will hear responses within the group The experience of family violence within our commu­ that indicate a dose relationship. People will respond nities is a symptom of historical acts of genocide and kia ora whanaunga, "Greetings relation," to make us ethnocide upon our Peoples. ACTIVITY: Are there particular ways that your People/nation introduce themselves or express their identity that affirm an Indigenous identity? C. Purakau:Traditional Stories as findhim. Mataora spoke with Uetonga of his desire Guidance for Niwareka to return with him to the earthly world. This is the story of Niwareka and Mataora, two Uetonga questioned the act of abuse, stating that, well-known ancestors in Maori tradition who brought like temporary moko, that was not the way of their to our people the arts of moko (Maori tattoo forms) people. Mataora pleaded with Niwareka to return and tiiniko (a decorative formof weaving). This story, with him and, in doing so, agreed that by wearing the as is the case with Indigenous traditional stories, pro­ permanent moko ofUetonga he would take to his vides insights and messages for our people today. people both moko and the challenge to stop any abuse amongst his people. Niwareka agreed to return and Niwareka lived in Rarohenga ( the underworld). She she took the art form of taniko weaving back to the chose to go to the world above, to Te Ao Marama World of Light to share with the people above. (the world oflight) to live amongst those tangata (human beings) who live in this world. In the world This chapter is about relationships. It is about of light Niwareka partnered with Mataora. Mataora how our ancestors have passed to us knowledge about was abusive to her and in response Niwareka returned ·what is and is not acceptable amongst our people. It to Rarohenga to be amongst her people who did not is also about how traditional ways and stories, in their agree to such behavior. Mataora followed Niwareka many forms,provide us with guidance in this contem- and after overcoming many trials and challenges he . porary world as we live on our own lands that have came across her father, Uetonga, who was a great been colonized by others. It is argued that there is a carver of moko. Mataora wore the painted markings need to draw fromtraditional knowledge as a source of of the human world on his face, but in his encounter healing contemporary issues. with Uetonga he was told that the markings of Raro­ There is a growing focus on drawing upon henga were permanent, and in time Uetonga began traditional knowledge to support the revitalization of to place permanent moko on the face of Mataora. our language and culture. This has been difficultto During that time Niwareka became aware of the achieve given the impact of colonial beliefs and prac­ presence of Mataora in the underworld and went to tices upon our people. The denial of te reo Maori (Maori language) through the imposition of English Indigenous People have for some time critiqued the and the native schooling system has had a huge impact ways in which our histories have been told from the on being able to access knowledge. The attack on our perspective of the colonizer. This concern over the language was part of a sustained process by which to representation of Indigenous Peoples by our coloni­ advance the assimilation of colonial ways of being. zers is held by many Indigenous Peoples around the Many of our people have been forced to live on tribal world. Vine Deloria Jr. wrote that "for most of the lands that are not theirs in order to findjobs and feed fivecenturies ...whites have had unrestricted power to their families. describe Indians in any way Colonization undermined Di Grennell, a long-term worker in they chose." What this means Maori cohesion and relation­ is that we must be vigilant in the area of family violence, has high­ ships through acts that stole our the telling of our own stories in lands and individualized the lighted the importance of traditional ways that are grounded within little that remained. The impact knowledge to healing in her work: our own cultural frameworks. of the historical trauma associ­ It is also clear to Indigenous Drawing on the wisdom of our ated with colonial oppression Peoples that the translation upon generations of our people tupuna (ancestors) and traditions is and interpretation of our sto­ is clearly evident. This chapter not to return us to a mythic past or ries through the colonizers' focuses on how we can draw language can create both golden age-our people have always upon traditional knowledge understandings and misun­ as healing in a contemporary adapted to new circumstances and derstandings-the story of context.
Load more

Recommended publications
  • Portrayals of the Moriori People
    Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. i Portrayals of the Moriori People Historical, Ethnographical, Anthropological and Popular sources, c. 1791- 1989 By Read Wheeler A thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in History, Massey University, 2016 ii Abstract Michael King’s 1989 book, Moriori: A People Rediscovered, still stands as the definitive work on the Moriori, the Native people of the Chatham Islands. King wrote, ‘Nobody in New Zealand – and few elsewhere in the world- has been subjected to group slander as intense and as damaging as that heaped upon the Moriori.’ Since its publication, historians have denigrated earlier works dealing with the Moriori, arguing that the way in which they portrayed Moriori was almost entirely unfavourable. This thesis tests this conclusion. It explores the perspectives of European visitors to the Chatham Islands from 1791 to 1989, when King published Moriori. It does this through an examination of newspapers, Native Land Court minutes, and the writings of missionaries, settlers, and ethnographers. The thesis asks whether or not historians have been selective in their approach to the sources, or if, perhaps, they have ignored the intricacies that may have informed the views of early observers. The thesis argues that during the nineteenth century both Maori and European perspectives influenced the way in which Moriori were portrayed in European narrative.
    [Show full text]
  • The Public Realm of Central Christchurch Narrative
    THE PUBLIC REALM OF CENTRAL CHRISTCHURCH NARRATIVE Written by Debbie Tikao, Landscape Architect and General Manager of the Matapopore Charitable Trust. Kia atawhai ki te iwi – Care for the people Pita Te Hori, Upoko – Ngāi Tūāhuriri Rūnanga, 1861 The Public Realm of Central Christchurch Narrative 1 2 CERA Grand Narratives INTRODUCTION This historical narrative weaves together Ngāi Tahu cultural values, stories and traditional knowledge associated with Ōtautahi (Christchurch) and the highly mobile existence of hapū and whānau groups within the Canterbury area and the wider landscape of Te Waipounamu (South Island). The focus of this historical narrative therefore is on this mobile way of life and the depth of knowledge of the natural environment and natural phenomena that was needed to navigate the length and breadth of the diverse and extreme landscape of Te Waipounamu. The story that will unfold is not one of specific sites or specific areas, but rather a story of passage and the detailed cognitive maps that evolved over time through successive generations, which wove together spiritual, genealogical, historical and physical information that bound people to place and provided knowledge of landscape features, mahinga kai and resting places along the multitude of trails that established the basis for an economy based on trade and kinship. This knowledge system has been referred to in other places as an oral map or a memory map, which are both good descriptions; however, here it is referred to as a cognitive map in an attempt to capture the multiple layers of ordered and integrated information it contains. This historical narrative has been written to guide the design of the public realm of the Christchurch central business area, including the public spaces within the East and South frames.
    [Show full text]
  • The Whare-Oohia: Traditional Maori Education for a Contemporary World
    Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. TE WHARE-OOHIA: TRADITIONAL MAAORI EDUCATION FOR A CONTEMPORARY WORLD A thesis presented in partial fulfilment of the requirements for the degree of Masters of Education at Massey University, Palmerston North, Aotearoa New Zealand Na Taiarahia Melbourne 2009 1 TABLE OF CONTENTS He Mihi CHAPTER I: INTRODUCTION 4 1.1 The Research Question…………………………………….. 5 1.2 The Thesis Structure……………………………………….. 6 CHAPTER 2: HISTORY OF TRADITIONAL MAAORI EDUCATION 9 2.1 The Origins of Traditional Maaori Education…………….. 9 2.2 The Whare as an Educational Institute……………………. 10 2.3 Education as a Purposeful Engagement…………………… 13 2.4 Whakapapa (Genealogy) in Education…………………….. 14 CHAPTER 3: LITERATURE REVIEW 16 3.1 Western Authors: Percy Smith;...……………………………………………… 16 Elsdon Best;..……………………………………………… 22 Bronwyn Elsmore; ……………………………………….. 24 3.2 Maaori Authors: Pei Te Hurinui Jones;..…………………………………….. 25 Samuel Robinson…………………………………………... 30 CHAPTER 4: RESEARCHING TRADITIONAL MAAORI EDUCATION 33 4.1 Cultural Safety…………………………………………….. 33 4.2 Maaori Research Frameworks…………………………….. 35 4.3 The Research Process……………………………………… 38 CHAPTER 5: KURA - AN ANCIENT SCHOOL OF MAAORI EDUCATION 42 5.1 The Education of Te Kura-i-awaawa;……………………… 43 Whatumanawa - Of Enlightenment..……………………… 46 5.2 Rangi, Papa and their Children, the Atua:…………………. 48 Nga Atua Taane - The Male Atua…………………………. 49 Nga Atua Waahine - The Female Atua…………………….. 52 5.3 Pedagogy of Te Kura-i-awaawa…………………………… 53 CHAPTER 6: TE WHARE-WAANANGA - OF PHILOSOPHICAL EDUCATION 55 6.1 Whare-maire of Tuhoe, and Tupapakurau: Tupapakurau;...…………………………………………….
    [Show full text]
  • The Pacifist Traditions of Parihaka
    Reclaiming the Role of Rongo: The Pacifist Traditions of Parihaka. Introduction: This paper seeks to introduce a form of radical politics centred on the role of Rongo, the Māori god of peace. As part of the focus on Rongo, this paper will discuss the pacifist traditions of Parihaka, the Day of Reconciliation and what the future trajectory for Parihaka may hold. The theoretical analysis will encompass a discourse analysis of the traditional waiata or Maori songs, as well as highlight the living history component of Parihaka by following an autoethnographic approach. The central question behind this paper asks whether the pacifism of the past influenced by the scriptures is less influential and needs to be replaced by an understanding of Rongo – a revolutionary and radical form of nonviolent politics. History and context of Parihaka: Parihaka was established in 1867 in Taranaki, the west coast of the north island of New Zealand. It wasn’t the first Maori settlement of peace in Taranaki, it followed on from other attempts to establish a peaceful community at Warea, Ngākumikumi, Te Puru, Kēkēua and Waikoukou. The leaders of the movement Te Whiti o Rongomai and Tohu Kakahi were well versed in the bible and decided to provide refuge to the landless Maori of Taranaki who had suffered the land confiscations in the 1860’s. Although the land was confiscated, it wasn’t enforced north of the Waingōngoro river from 1865 to 1878. (Riseborough, 1989, p. 31) The influence of Parihaka grew overtime, and it became difficult for government officials to bypass Te Whiti and Tohu, who were patient on waiting for their reserves that were promised to them.
    [Show full text]
  • Mätauranga Mäori Paradigms and Politics
    Presented Draft. Except for the purposes of reasonable quoting and research, no part or whole may be 1 reproduced without permission. © C. Royal 1998. Mätauranga Mäori Paradigms and Politics Te Ahukaramü 1 Charles Royal A paper presented to the Ministry for Research, Science and Technology 13 January 1998 1. Introduction Thank you for inviting me to speak today. My purpose in speaking to you today is to describe something of the field of Mäori knowledge, or mätauranga Mäori, and to advocate for a management model whose goal is to ease the fraught political environment mätauranga Mäori finds itself in today. Mätauranga Mäori is a knowledge tradition that grew out of ancient Polynesia. It was transported here to Aotearoa, by ancestors of present day Mäori, where it flourished for some 1000 years (give or take a bit) until the arrival of Päkehä in 1769. Mätauranga Mäori continued to be the most influential knowledge tradition in 19th century Aotearoa/New Zealand but this status changed considerably under the weight of colonisation. Its political influence was superceded, in that same century, by what might be called Western knowledge. In the 20th century, mätauranga Mäori has been seriously undermined by a range of factors, not least of which has been the diminishment in the number of speakers of the Mäori language and the dearth of institutions devoted to it. Today, mätauranga Mäori finds itself in a difficult state. A new range of institutions have appeared which serve to explore and express mätauranga Mäori, to varying degrees, but the situation remains of great concern. Perhaps the most urgent issue facing mätauranga Mäori is the rediscovery of the world view or the paradigm out of which it was created in precontact times, a paradigm which can be reapplied in contemporary circumstances in order to create new mätauranga Mäori.
    [Show full text]
  • Identity and Whakapapa a Curriculum for the Gifted Maori Child Melinda
    Identity and Whakapapa A curriculum for the gifted Maori child Melinda Webber, Faculty of Education, University of Auckland. Abstract: The importance of identifying and nurturing the gifts and talents of all tamariki in Aotearoa is widely accepted in education circles. The continued under-representation of Maori students in Gifted and Talented programmes indicates the need to ensure our understandings about the way children learn, and the corresponding curriculum content, reflect Maori conceptions, values and practices. Research shows that cultural practice, tribal structures and whakapapa are all significant in the development of Maori identity (Durie, 2002; Murchie, 1984; Broughton, 1993; Moeke-Pickering, 1996). Where Maori children are encouraged to use their own whanau/hapu/tribe as a starting point for better understanding what giftedness means for both their cultural and educational lives, they will feel empowered to embrace the gifts they possess and use them to progress educationally, culturally and spiritually. This paper presents a story from a classroom teacher of Ngati Whatua descent regarding his teaching philosophy for Ngati Whatua tamariki. I then suggest a curriculum centred on Ngati Whakauue whakapapa as a model for potential programmes for gifted and talented learners within the Rotorua area. Ko wai au? Why is it important I start with this? Who I am today, is determined by those who have come before me. I am a product of my history and whakapapa. One cannot be separated from the other. My personal, ethnic and professional identities stem from my whakapapa. It strengthens me. It empowers me. ¾Ki te taha o toku papa. ¾Te Arawa te iwi ¾Ngati Whakaaue te hapu ¾Ngongotaha te maunga ¾Maketu te moana ¾Tunohopu te marae ¾Tamatekapua te tangata ¾No Ohinemutu me Rotorua aku Turangawaewae Ki te taha o toku mama.
    [Show full text]
  • “Whānau, Hapū and Iwi” “Whānau, Hapū and Iwi” Has Been Embedded in Care and Protection and Youth Justice Legislation for Over 25 Years but Is Frequently Overlooked
    “Whānau, hapū and iwi” “Whānau, hapū and iwi” has been embedded in care and protection and youth justice legislation for over 25 years but is frequently overlooked. November 2017 In the Oranga Tamariki Act 1989 / Children’s and Young The text in underline is already in force. [ ] means this text is People’s Well-being Act 1989, once all the legislative changes to be replaced. [[ ]] means this text is to be deleted. are in force (July 2019), the terms “whānau, hapū, iwi” or All provisions will be in force by 1 July 2019 if not earlier by “whānau, hapū and iwi” will appear a total of 32 times. Order in Council. The new terms “mana tamaiti (tamariki)”, “whakapapa” and “whanaungatanga” have been referred to as the three ‘pou’ of the legislation. The term “mana tamaiti” will appear a total of 7 times, “whakapapa” will appear 12 times, and “whanaungatanga” will appear 8 times. Section 2 | Interpretation Section 4 | Purposes (1) In this Act, unless the context otherwise requires, (1) The purposes of this Act are to promote the well- being of children, young persons, and their families, mana tamaiti (tamariki) means the intrinsic value whānau, hapū, iwi,and family groups by: and inherent dignity derived from a child’s or young person’s whakapapa (genealogy) and their belonging to (a) establishing, promoting, or co-ordinating services a whānau, hapū, iwi, or family group, in accordance with that: tikanga Māori or its equivalent in the culture of the child or young person (i) are designed to affirmmana tamaiti (tamariki), are centred on children’s
    [Show full text]
  • Government Planning and Support for Housing on Māori Land
    Performance audit report Government planning and support for housing on Māori land Ngā whakatakotoranga kaupapa me te tautoko a te Kāwanatanga ki te hanga whare i runga i te whenua Māori Office of the Auditor-General PO Box 3928, Wellington 6140 Telephone: (04) 917 1500 Facsimile: (04) 917 1549 Email: [email protected] Website: www.oag.govt.nz Government planning and support for housing on Māori land Ngā whakatakotoranga kaupapa me te tautoko a te Kāwanatanga ki te hanga whare i runga i te whenua Māori This is the report of a performance audit we carried out under section 16 of the Public Audit Act 2001 ISBN 978-0-478-38311-9 (print) August 2011 ISBN 978-0-478-38312-6 (online) Contents Ngā Ihiranga 3 Foreword 6 Ngā Kupu Whakataki 7 Auditor-General’s overview 9 Te Tirohanga Whānui a te Tumuaki o te Mana Arotake 13 Our recommendations 16 Ko ā Mātau Tūtohu 17 Part 1 – Introduction 19 Wāhanga Tuatahi – Te Whakatuwheratanga 19 Why we carried out our audit 19 The audited entities and the activities we audited 19 The scope of our audit 21 How we carried out our audit 21 Scenarios used in this report 22 Part 2 – Māori housing needs and history, and current government programmes 23 Wāhanga Tuarua – Ko ngā hiahia, ko ngā tāhuhu kōrero me ngā kaupapa kāwanatanga onāianei mō te whare Māori 23 Māori housing needs 23 The significance of Māori land 23 Types of Māori land 24 The potential for Māori land to provide for affordable housing 25 The barriers to building housing on Māori land 25 The history of government interventions and their results 27 The
    [Show full text]
  • Waitaha-Iwi-Management-Plan-2014.Pdf
    1 Tukua te wairua kia rere ki ngā taumata Hei ārahī i ā tatou mahi Ma tā tātou whai i ngā tikanga a rātou mā Ki a mau ki a ita Ki a kore ai e ngaro Ki a pupuri Ki a whakamua Ki a tina! Tina! Hui e! Taiki e! Allow one’s spirit to exercise its potential To guide us in our work as well as in our pursuit of our ancestral traditions Take hold and preserve it Ensure it is never lost Hold fast. Secure it. Draw together! Affirm! 2 Acknowledgements Nga mihi Tenei te mihi atu ki a tatou i runga i nga āhuatanga ō te rangimarie ō tenei kaupapa, manaaki taonga ā whenua, ā awa, ā wai tai. He mahi ngātahi whakahirahira tenei. Ma tatou ano nga taonga o Waitaha e tiaki, e atawhai. The completion of the Waitaha Iwi Management Plan is a tribute to all those who were collectively involved. This document provides for the expectations regarding the important issue of caring for our lands, rivers, streams, coastal waterways, all resident life within our environment, our people and future opportunities. 3 WHAKAPAPA our identity Ko Otawa te Maunga Otawa is the mountain Ko Hei te Tupuna Hei is the ancestor Ko Te Raparapaahoe te Awa Te Raparapaahoe is the river Ko Takakopiri te Tangata Takakopiri is the leader Ko te Putaratara o te Tuunui It is from the roof of the wharenui that Tahuhu whakairinga korero the korero, the history and the taonga descend Ka tu te ihiihi ka tu te wanwana Those are the disciplines Tai tu te wehi o te moana The respect for the sea O punga ee e mauri The landing on this land Ko Waitaha te iwi Waitaha is the tribe Te Arawa te waka Te Arawa is the waka Te whakairinga korero heke iho i nga heke ki nga poupou ki a pouhia ki te whenua ki a kore ai e taka ki te taha ki te he 4 Iwi Endorsement The Waitaha Iwi Management Plan was officially endorsed by way of resolution on 28th/09/2014, by Waitaha.
    [Show full text]
  • 1 Whenua Māori
    Whenua Māori - Hokia ki Tō Whenua, He Taonga Tuku Iho Te Ara Poutama Faculty of Māori and Indigenous Development A thesis submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of Arts 2020 Ripeka Te Arani Read 1 Tauparapara1 Ka pāpā te whatitiri Hikohiko te uira Kahukura ki te rangi He aitu ka riri rongo mai ka hē Ko ngunguru Ko ngangana Ko apārangi Ko te titi o te rua ko te tao whakawahine Ko te motumotu o te riri Te awa o ngā rangatira Taumarere herehere i te riri Te puna i keteriki E tū atu nei Ngāti Hine pukepukerau Tiheiwa Mauriora! Nā Hineamaru Nō Ngāti Hine 1 Sacred rituals such as tauparapara are rarely translated into English to uphold their integrity and maintain their spiritual essence. 2 Dedication He hono tangata e kore e motu; ka pa he taura waka e motu A canoe rope can be severed. The human bond never… Figure 1. Ataiti Te Rehu Hoterene. Copyright Armstrong family. This work is inspired by the efforts of my great-grandmother who dared to challenge the Crown over the dispossession of our lands. The impact of land loss and the personal cost to her personally reverberates throughout the generations. The following statement from the Waitangi Tribunal hearing is testament to this legacy. This is a protracted battle that has never eased for generations of our whānau. We have never resailed from the battle. We never will. We are charged with our mothers, grandmothers and great grandmothers’ memory to never give up until the land is returned in total.
    [Show full text]
  • Mana Whenua Values - Summary
    Wānanga at Te Rangimarie Mana whenua values - summary During the past three years members of the committee have visited marae throughout Wairarapa, meeting with mana whenua and local kaitiaki. These hui have provided detailed information pertaining to the relationship of Wairarapa whānau and hapū with Te Awa Tapu o Ruamāhanga – the revered Ruamāhanga. Mana whenua perspectives are specified in the Ruamāhanga whaitua values gathered in committee’s conversations with communities and informing the values document through use of Māori concepts and terminology. Wairarapa kaitiaki also informed the objectives, policies and schedules in the Proposed Natural Resources Plan. The attached documents describe mana whenua relationships with the Ruamāhanga in some detail. Schedule B of the PNRP “Ngā Taonga Nui a Kiwa” provides a description of mana whenua relationships over time including aspirations for the future. Schedule C sites in the PNRP identify some specific sites and their values that require specific protection. At wānanga at Te Oreore, Papawai, Rangimarie and Hurunuiorangi marae and other engagements invited kaitiaki to share their personal relationships with water and those of their whānau and hapū. It has been agreed not to publish this information but I have provided a few key points and a summary of mana whenua values below. Key points from the wānanga: Hapū need to be engaged at catchment scale Hapū monitoring of Ruamāhanga Educate our children as kaitiaki Kaitiaki plans to sit alongside farm plans and catchment environment plans
    [Show full text]
  • Maori Customary Interests
    '*62... THE AHURIRI BLOCK~,",\O . , " , '.' ,": . \: " " ..-.~ '" .. ~r' " i: . I .. , . : ·r· ," i ! ~'. ~'I • ," ... ", ", " ,: ~,: ;" .. ~~ 'J .:. The tekoteko Tarewai at the entrance to Manahau meeting house, Wharerangi - 1981 MAORI CUSTOMARY INTERESTS Patrick Parsons May 1997, I~ ~I I ! . ~u . , ( .~ . ~. \ . I· ( ( \ ! .1 73 Poraiti Road, R.D.2,- Napier. 3 March, 1998. Waitangi Tribunal, Wellington. Kia Ora Dean, Firstly many thanks for the WAI 400 reports you sent me last month. They have now been added to my growing reference library and while I seldom read them from cover to cover there are often sections containing information I ha,ve never seen before and which shed light on events that have caused me to wonder in the past. Enclosed is the definitive copy of my WAI 400 Maori customary interests in the Ahuriri Block report. Apart from eliminating spelling mistakes I have amended references 2 and 3 which couldn't be cross­ checked until Napier Minute Bk 14 returned from National Archives where it had lain since 1995 or 1996. ( I am currently examining coastal boundaries in this area which have reference to jurisdiction over fishing rights. I have been going through old missionary records which contain some fascinating material and I'm often in danger of being sidetracked as you can imagine. I hope this report reaches you in one piece. I have left it unbound so it can be reproduced. Regards, /y/~. MAORI CUSTOMARY RIGHTS IN THE AHURIRI BLOCK. by PATRICK PARSONS. -.' '~~ ".j'(. .. (I . "\: .. • I. -~••. CONTENTS PAGE Introduction 1 Boundaries of the Purchase 1 Direction commissioning research 2 Statement on Maori customary rights 2 Existing research relating to the block 4 Tangatawhenua of the Ahuriri district 6 Ngati VVhatuEnamoa 6 NgatiAwa 8 Maruiwi 9 Te Koaupari 11 The Ngati Kahungunu invasion 14 The siege of Otatara 19 Placement of Taraia's followers 21 Impact of the invasion on the tangatawhenua 21 Rangituehu's legacy 25 , ..
    [Show full text]