Ae MarikaAe Marika February 2011 Te Rūnanga-Ā--O-Ngāpuhi Magazine Issue 23: February 2011

Ngāpuhi - This Is Our Time: Settlement Process Begins

• Where Does Responsibility Lie for Our Reo? • The Internet Chef Barbies Some Mussells • Ngāpuhi on New Look Auckland Council

IN THIS ISSUE THIS IN • Tia Taurere Writes for us from Canada

1 CONTENTS Ae Marika February 2011 Contents

Tūhoronuku - Settlement Process Begins...... 3 - Settlement Gets Ngāpuhi Leaders Blessing...... 5 - Next Steps for Tūhoronuku: Seeking a Mandate...... 6 The Internet Chef In this Issue Bridget Barbies Some Mussells...... 7 The Newlook Auckland Council - Māori Statutory Board Gets Some Unwanted Attention...... 9 - Ngāpuhi to the Bone: The Unlikely Councillor...... 10

- How Auckland’s New Council Works...... 11

Waitangi Day Celebrations

- Hokianga Commemorates the Treaty...... 13 Who’s Responsible for Our Reo: An Indepth Look at the Issue - Te Reo at Crisis Point: ...... 14 - What the Waitangi Tribunal Found Out About Te Reo...... 15-18 - The Māori Language Strategy: The Government’s Response...... 19 - A Local Perspective...... 20 New to Ae Marika: Photo Essays - Kaumatua-Kuia Ball 2010...... 21 Letter from Overseas - Tia Aurere in Canada ...... 22 News Briefs: 2010 Māori Sports Awards - Basketballer Reuben Te Rangi and Swimmer Cameron Leslie...... 23

2 ISSUE 23 Te Tiriti o Waitangi Settlement Process Begins An historic comprehensive Ngāpuhi Te Tiriti o Waitangi settlement came a step closer last month with Government Ministers endorsing Te Rōpu o Tūhoronuku’s strategy to seek a mandate from Ngāpuhi iwi.

The endorsement letter (on page 4) is signed by the settled, and see the progress they have made, there is Minister of Māori Affairs, Hon Dr and no question that every year delayed is a year of wasted the Minister of Negotiations, Hon opportunity for our iwi. Christopher Finlayson. “In terms of WAI 1040 Te Paparahi o Te Raki, Te Rōpu

Te Rōpu o Tūhoronuku is a group created in 2009 o Tūhoronuku strongly supports claimants having a to represent the interests of all Ngāpuhi in Te Tiriti o platform to air their grievances. We do not support Waitangi negotiations with the Crown. It is financially the traditional elongated process associated with the underwritten by Te Rūnanga-Ā-Iwi-O-Ngāpuhi to Waitangi Tribunal process. We believe the hearings advance settlement for all Ngāpuhi. must proceed with some semblance of order, driven by Ngāpuhi, not dictated or coordinated by lawyers as is In a letter to Te Rōpu o Tūhoronuku Project Leader, currently the case. Lorraine Toki, the Ministers said the strategy was “sound” “We have written to the Waitangi Tribunal asking for and they were confident the proposals in the strategy the allocation of a set number of weeks for Ngāpuhi to “were in line with Crown criteria for a robust and present tangata whenua evidence, prioritise the issues, transparent mandating process”. then set a number of weeks for these issues to be heard. Said Ngāpuhi leader Sonny Tau: “This mandate strategy endorsement from Ministers is a significant milestone in “Te Rōpu o Tūhoronuku is open to working with those our journey towards Treaty settlement. who are committed to Ngāpuhi moving forward,” said Mr Tau. “It is only three years ago that our Kaumatua and Kuia told Ngāpuhi leadership to get on with settling our The Ministers’ endorsement of the strategy comes after grievances against the Crown. Since then we have three leading Northland MPs – , Kelvin been consulting with our iwi throughout Aotearoa and Davis and Shane Jones – issued statements late last year Australia. Overwhelmingly, they have told us to settle in which they supported a comprehensive Ngāpuhi and move forward as a people. settlement.

“Non-settlement is holding back Ngāpuhi … and The strategy is posted on www.tuhoronuku.com and Aotearoa. When we look at other regions that have Ngāpuhi are invited to provide comments.

Te Rōpu o Tūhoronuku members (left to right) Rāniera (Sonny) Tau, Titewhai Harawira and Hone Sadler.

3 Te Tiriti o Waitangi Ae Marika February 2011

4 ISSUE 23 Te Tiriti o Waitangi

Taitokerau MP Hone Harawira (above); Labour MP Kelvin Davis addresses a crowd recently; Hon Shane Jones (Labour) above. Settlement Gets Leaders Blessing Ngāpuhi members of Parliament and a prominent kuia are supporting a comprehensive settlement for Ngāpuhi. MP, Hone Harawira: not impede the overall progress that Ngäpuhi can make. I look forward to supporting the Ngäpuhi claims and will “A just and enduring settlement for Ngäpuhi must be encourage my colleagues across the House to act in a a priority for this government - to rectify the substantial similar fashion. breaches of the Treaty in the homeland of the Treaty, the land of Ngäpuhi, and to do so without delay. “Ko te Tiriti he taonga i whakakaupapatia ai ki te Tai Tokerau. Kua rite te wä me hohoro a Ngāpuhi ki te whakatutuki öna “A just and enduring settlement for Ngäpuhi will be one of take whenua, ngähere, moana, tangata, tikanga hoki. Me the most significant and important of all Treaty settlements. aro mai anō te Karauna kia ea ai ngā moemoeā” “A just and enduring settlement for Ngäpuhi will enable Labour MP Kelvin Davis: the people of the North to move into a phase where the development of potential stands alongside the redressing “All Ngāpuhi have the potential to achieve greatness, but of injustice. for this to happen we need to operate with the collective interests of all whānau and hapū that comprise Ngāpuhi iwi. “A just and enduring settlement for Ngäpuhi will enable the North to open the door to other possibilities. A just and “Settling our claims is merely a step in our collective journey enduring settlement for Ngäpuhi will be a blessing for the towards greatness as a people, it is not a destination in itself. whole nation.” “Settlement should be viewed as a tool for whānau and Labour MP Hon Shane Jones: hapū to achieve a greater vision.

“Treaty settlements are an important part of Iwi “Once settlement has been reached Ngāpuhi whānau and development and the Māori position in our overall society. hapū must work together to develop the plans, projects It is important that the settlement of Maoridom’s largest and dreams that will energise and inspire our people. iwi, Ngäpuhi, proceed with pace. The North will definitely “Other iwi have led the way but Ngāpuhi have traditionally benefit from a settlement of this size. been the leaders, not the followers.

“There may be internal challenges but such matters ought (continued on page 6)

5 Te Tiriti o Waitangi Ae Marika February 2011

settlement will provide the foundation for Ngāpuhi to Titewhai Harawira break new ground as indigenous leaders. Ngāpuhi kuia and leader Titewhai Harawira says Ngāpuhi

“I envisage the day in the not too distant future where are ready to talk to the Crown about settling. Ngāpuhi whānau and hapū are the backbone of business, The 78-year-old matriarch has worked tirelessly over the past art, spiritual, social, scientific and cultural enterprise in Te two years to advance a comprehensive Treaty settlement Tai Tokerau, and are prominent leaders on a national and for Ngāpuhi. international level. “From my experience over the past years, I am confident “To fulfil that vision we need an enduring settlement to Ngāpuhi hapū and Ngāpuhi living in urban areas can be resource Ngāpuhi whānau and hapū to achieve our true involved in this process. Through Te Ropū o Tūhoronuku potential and destiny as described by Sir James Henare, that - the committee seeking mandate - all Ngāpuhi have the is to become truly great Māori.” opportunity to participate,” said Mrs Harawira. The Next Steps - Tūhoronuku to Seek Mandate in April and May

Te Rōpu o Tūhoronuku hits the road in April and May, 4. Attend a hui – you can attend a Deed of Mandate hui in your area and place your vote in the ballot box holding 20 hui throughout Aotearoa and Australia (Sydney provided at the hui. and Perth) as it seeks a mandate to represent Ngāpuhi in Te Tiriti negotiations with the Crown. If you are unsure about whether you are registered, phone 0508 666 447. During the next month, all registered Ngāpuhi will receive a schedule of hui dates and venues in the post. These and If you are registered and did not receive a voting pack by much more information about the mandate process is also 15 April 2011, call free phone 0508 666 447 and request a available on the website www.tuhoronuku.com. voting pack to be sent to you.

To find out whether you are registered, or find out how to Not registered register, contact [email protected] or Freephone If you are not registered and wish to vote, you will need 0800 101 084. to attend one of the 20 Deed of Mandate hui being held Registered during April and May 2011.

If you are registered as Ngāpuhi with Te Rūnanga-Ā-Iwi-O- These hui will be notified on our website www.tuhoronuku. Ngāpuhi, and are 18 or over, you will receive a voting pack com and advertised extensively in local and area in the mail in early April. newspapers.

This will give you several ways in which to vote: You will need to bring a form of identification with you to the hui, in order to register to vote. 1. By mail – just fill in the voting form and return in the paid reply envelope supplied. You will then be validated by our Kuia or Kaumatua on site. Once this has happened, you may cast your vote. 2. Online - you will be given the option to vote online by following the instructions in your voting pack.

3. Free fax – you can return your vote by fax to the free fax number supplied on your voting paper

6 ISSUE 23 The Internet Chef

Bridget Tackles An Ozzie-Kiwi Tradition

Maori have been harvesting mussel or Kutai from the shores of Aotearoa since the land was inhabited over 1,000 years ago and the mollusk was amongst one of the first commercially gathered products in New Zealand.

Phone conversations with my Dad, who is back home Recipe in New Zealand, usually involve a detailed description Tomato and chilli dressing of his latest feast of fresh seafood. “The mussel’s bub, 2 firm tomatoes - cut in quarters with flesh removed weeeeee you should see them! Fat! Juicy!” “Yeah, and the skin cut into very small dice. thanks Dad,” chokes back a sob. 1/2 cup of sweet chilli sauce What can I say, it’s one of my absolute homesick triggers and before I land back home in Aotearoa, I 1 small handful of fresh corainder leaves - chopped am hitting up my relations to get the ‘welcome wagon’ fine out by way of freshly collected seafood for the hungry 1 Tbsp of salmon sauce homesick traveler. Don’t bother tying a yellow ribbon 1/2 small red onion ~ cut into very small dice round an old oak tree; just collect another sugar-bag... I’m on my way home. Mix all the ingredients together and season well with salt and pepper. Cover with cling film and rest the As I had never thought to look for mussels in the dressing for a couple of hours before using to allow freezer, I was pleasantly surprised to find one of the flavors time to develop. New Zealand’s favorite exports amongst the frozen offerings in the local supermarket.

With an ever so slight deterioration in quality, I thought that mussels on the barbie would be a great way to highlight a beautiful New Zealand product in a real Aussie sort of way.

Firstly I make two dressings to drizzle over the mussels. The first one is tomato and chilli and the second is a mayo and anchovy. They get drizzled over the mussels once they are removed from the barbecue.

(continued on page 8)

7 The Internet Chef Ae Marika February 2011

Mayo and anchovy dressing flat grill of the barbecue before I cook the mussels as

1/2 cup of best food mayonnaise (Best foods is the this allows the mussels to cook in the juices and flavors best for this) that the steak leaves behind.

2 large anchovy fillets - mashed well with the back of a Clean and de-beard your mussels by pulling the large knife to form a smooth paste. “beardy” looking part that protrudes from the shell. The best way to do this is if the beards are proving Mix together the mayo and anchovy mash with a fork stubborn is to yank on them with a tea towel. Refresh until well combined. briefly under cold running water. Slowly incorporate 2-3 tbsp of cold water and mix well to form a dressing that is of a consistency that it can Heat the barbecue up until searing hot and position drizzle well. the mussels in a single layer on a flat grill. Cook the mussels only until the shells open. Seafood flesh Season well with salt and pepper. requires only short cooking times as lengthy cooking To cook the mussels will result in moisture loss through evaporation I like to cook steak or meat in clarified butter on the leaving the flesh rubbery and unappetizing. The Internet Chef, Bridget Davis, was recently ranked number one influential food person on Twitter, Australia. She also has been ranked in the top 15 food Tweeters in the world. Not bad for a Māori girl from Karetu. In the next issue of Ae Marika she will explore the use of technology in making healthier food choices.

8 ISSUE 23 AucklandTE REO MĀORICouncil Creeping Into the Public Gaze Up to the New Year, the Auckland Council’s Māori Statutory Board had done a good job of flying under the public radar. That was until newly elected council members had setting up the newlook council, Māori protaganists pushed for separate Māori seats. Local Government time to digest the implications of new legislation Minister Rodney Hide declined to oblige, promoting foist upon them as a result of the largest local body the one rule for all theme. amalgamation in the country’s history. In this issue of Ae Marika we discover there are at Some important considerations overlooked by the least four members of the newlook council with lawmakers and promoters had unwittingly included Māori whakapapa; two to Ngāpuhi. Likewise, two of giving the new board and its members voting status the Māori Statutory Board’s members are Ngāpuhi on each of the council’s 11 committees. The result as well. was a revolt by right leaning councillors who never On the pages that follow we talk to one of the envisaged the board had such rights. least obvious councillors and discover not only is Recently the right got their own back when the he staunch Ngāpuhi, he’s a key figure ensuring the council was setting its budgets, slashing the board’s doors continue to swing both ways in an already budget in half and setting the stage for a new soured relationship. showdown that will end up in the High Court. We also find out how this new beast called the The brief history lesson is important because in Auckland Council works.

9 Auckland Council Ae Marika February 2011

Meet Councillor Alf Filipaina - Ngāpuhi to the Bone

He’s the link man in the newlook Auckland Council and fiercely Ngāpuhi. But you wouldn’t recognise it judging by his surname. Alf Filipaina was elected Manukau ward representative on the council at last year’s local body elections, and is the organisation’s link to the Māori Statutory Board that has been hogging all the headlines lately. The controversy surrounding the board set up to give Māori a voice on the new council, has not phased the Kawakawa-born cop. “I’m happy they’re [the board] going to the high court because they’ve got to draw a line in the sand and get clarification to flush toilets. around what this legislation means and then we “I remember the trips up North for tangi and can all move on.” and I used to think about the old outhouse and Alf has a good grasp of his Ngāpuhi whakapapa, used to hang on till we got to the service station. even though being half Samoan on his father’s side It’s my pakehafied-ness, if I can use that word. ” he tended to be pushed towards his Pacific roots. Alf said he still comes home at least once a year to His mother was Sissy Remana and his whakapapa visit his mother’s grave, but rarely gets the time to is to the Moon (Munu) , Neho, Cassidy and Colenso return North other than for tangi. (Koroniho) in Awarua on the back roads of Kaikohe. He is one of six children and had two of his own Growing up, he said, his grandmother tried to – one of which is about to embark on a double teach them as much about their Māori side as degree at Auckland University of Technology. possible. The 34-year veteran cop finds less time for his “I remember when this Pacific liaision job came day job with his council duties and said even up at the cops, and there was this other one as though he is Māori, one of three on the newlook the Iwi liaision and I went to one of my kaumatua organisation, he doesn’t consider it his sole duty to – Maurice Wilson – and I asked him which one I advocate for Māori issues though it seems that way should take,” said Alf. some times. “And he said if you’re want to be tuturu Māori you’ll “I supported Māori seats on the council and follow your father’s line, and I was like man!” even under the former council, I was seen as His memories of Kawakawa are scratchy because an advocate for Māori issues there because I he left at a young age. But one of the vivid believe our Māori community have a significant memories he has is of the old “outhouse” – the contribution to make and are quickly becoming outside toilet. economic powerhouses as well,” said Alf. “I used to hate that thing and the smell and it was such a blessing when I left and moved to the city

10 ISSUE 23 Auckland Council

How Auckland’s New Council Works The newlook council The CCOs are independent of the council’s replaced the Auckland operations and, in the case of companies, are set Regional Council, up under company law and have their own boards Auckland City Council, of directors. However, they are also accountable to Manukau City Council, Auckland Council. North Shore City Māori Statutory Board Council, Papakura The Māori Statutory Board sits outside the District Council, Rodney structural framework of the council. Its aim is District Council, to ensure council takes the views of Māori into Waitakere City Council, account when making decisions. Cr Des Morrison, who also has Its board members include two men who whakapapa ties to Ngāpuhi Franklin District Council and any associated whakapapa to Ngāpuhi: community boards. • James Brown. It has two complementary and non-hierarchical • Tony Kake. decision-making parts: Mr Brown is the chairperson of the Ngai Tai ki • The governing body, consisting of a Mayor Tamaki Tribal Trust and chief treaty settlement elected by all Aucklanders and 20 councillors negotiator for Ngai Tai ki Tamaki among other elected on a ward basis. things. He has previously served as chair and • 21 local boards with members elected by local member on a number of standing committees of board areas. councils throughout the Auckland region. The governing body and the local boards share Mr Kake’s whakapapa includes Ngati Hau of the decision-making responsibilities of Auckland Ngāpuhi. He is the CEO of the Papakura Marae, Council: with previous experience as a Funding and • The governing body focuses on the big picture Planning Manager in Maori Health for the Counties and region-wide strategic decisions. Manukau District Health Board, and has more • Local boards represent their local communities than twenty years experience in community and make decisions on local issues, activities development and social policy. and facilities. Auckland Council delivers services through the council organisation and council-controlled organisations. Council-controlled Organisations. Council-controlled organisations (CCOs) delivers some services and manage some facilities on Auckland Council’s behalf. CCOs are organisations, trusts or companies in which council controls 50 per cent or more of the votes or has the right to appoint 50 per cent (or more) of directors or trustees. James Brown Tony Kake

11 Waitangi Celebrations Ae Marika February 2011

Some of the scenes from celebrations in and around Waitangi this year. Noise Provides Background to Waitangi Day Celebrations 2011 The fallout from the Maori Party’s hardline on Taitokerau MP Hone Harawira provided the background to this year’s Waitangi Day celebrations at Waitangi. While the media circus acommodated the From the annual political pilgrimages – where National and Labour dare to dip their toes in the cacophony of noises that followed Hone’s cesspit of Treaty-related issues – to the traditional reprimand, behind the scenes both Māori and non- pre dawn ceremonies, coupled with the pomp and Māori alike enjoyed an eclectic blend of cultural ceremony of the New Zealand Navy’s inquisition displays, market stalls and events that forms the once again, Waitangi Day in the Bay of Islands never culture of the Treaty commemorations at Waitangi. fails to deliver something for everyone.

Also at Waitangi was the Iwi Chairs forum. Rāniera (Sonny) Tau, Ngāpuhi (standing); Naida Glavish, Ngāti Whatua on his right. Prime Minister John Key looks on. Sonny is supported by Ngāpuhi kaumatua Hone Sadler on the far left.

12 ISSUE 23 Waitangi Celebrations

Celebrating the Treaty has become an annual event in the Hokianga as well. Scenes from the 2011 commemorations. Hokianga Treaty Celebrations Reach 13th Year It’s been running for 13 years, but the weekend’s sign the Treaty on February 12, 1840. One of the highlights were the young kaihoe taking part in celebration of the signing of the Treaty of Waitangi the commemoration onboard the waka for the first at Mangungu Mission House a week after Waitangi time.The day also featured performances by award Day on the Hokianga was by far the biggest. winning musician Ruia Aperahama, performances Over 2,000 people turned up for the annual by Mataini representatives Te Whare o Puhi, and a event at the historical site, that commemorates re-enactment of the signing of the Treaty by Te Kura the largest gathering of Chiefs – 70 of them – to o Horeke.

Accompanying the Prime Minister were various aides including Lewis Moeau to his right. Ngāti Kahu Chair Dr Margaret Mutu is to the right of Mr Moeau. Seated next to her is Treaty Negotiations Minister Chris Findlayson.

13 Te Reo Ae Marika February 2011 Who’s Responsible for Te Reo? The Waitangi Tribunal set alarm bells off when it described the state of te reo Māori is at crisis point in its initial report on the Wai 262 claim.

In a blunt assessment of te reo, the tribunal noted: language agency. • Younger speakers of te reo were diminishing 2. Te Taura Whiri should function as a Crown-Māori and native speakers were not being replaced. partnership through the equal appointment of • Since 1993, the proportion of Māori children in Crown and Māori representatives to its board. early childhood education attending kohanga reo had dropped from just under half to under 3. Te Taura Whiri would need increased powers a quarter. to ensure public bodies are compelled to • At school, the proportion of Māori children contribute to te reo revitalisation. participating in Māori-medium education has 4. Regional public bodies and schools would be dropped from a high point of 18.6 percent in required to consult with iwi in the preparation 1999 to 15.2 percent in 2009. of their plans. • The total number of school children in Māori- “In the end, the question is whether we as a nation medium learning has dropped from each wish to preserve te reo as a living language or not. successive year since 2004. If we do, our proposals merely reflect the urgency • If the peak proportions of the 1990s had been ot the situation and the pressing need for thorough maintained, there would be 9,600 more Māori change,” said the tribunal’s Chief Judge, Joe Williams. children attending kōhanga reo and and extra 5,700 Māori school children learning via the medium of te reo. • At the 2006 Census, there were 8,000 fewer Māori conversational speakers of te reo than there would have been had the 2001 proportion been maintained. Assessing the reasons why, the tribunal said the Crown’s performance over the past 25 years had a number of shortcomings in fulfilling its obligations to Māori, including policy failures and a lack of resourcing.

While it didn’t lay all the blame at the Crown’s feet – saying Māori too needed to guard against complacency and whakamā – the reo ‘movement’ had been weakened by government failure too.

The report concluded there needed to be four fundamental changes:

1. Te Taura Whiri should become the lead Māori Ngāpuhi kaumatua, Nau Epiha.

14 ISSUE 23 Te Reo

What the Waitangi Tribunal Found Out In order to put the Waitangi Tribunal’s report into context, here we reprint part of the report’s historical information on the decline of te reo. Historical Decline and Post-1986 Revival reo to their parents and older relatives, they would not speak Māori to their children. Parents simply did Our assessment of the Crown’s current te reo policies not want their own children to be punished in the and practices necessarily begins with a brief overview way that they had been. Of course some children of the state of the Māori language throughout the were taught te reo, or at least could understand it twentieth century. We traverse the historical period well, but by and large English had become their first (pre-1975) only briefly, in accordance with the language. presiding officer’s 2006 ruling that the remaining hearings would focus on post-1975 events and that The period from 1950 to 1975 was one of no substantive findings would be made on historical accelerating monolingualism, as education claims. We draw heavily on the account provided by policies were compounded by urbanisation and the Tribunal in its 1986 report on the te reo Māori associated practices such as ‘pepper-potting’. The claim, which shared our focus on the post-1975 new generation of parents was convinced that their period. children had to speak English to get ahead, and thus a whole generation grew up who either knew no In short, many developments over more than two Māori or knew so little that they were ‘unable to use decades have today contributed to a full array it effectively and with dignity’. The total domination of contemporary Crown measures and policies of English-language mass media also acted as an aimed at reviving and promoting te reo Māori. The ‘incessant barrage that blasted the Maori tongue two biggest areas of investment have been Māori almost into oblivion’. language education and broadcasting. Many of these initiatives were first undertaken and driven by Māori The main evidence provided to the Wai 262 inquiry themselves. about the twentieth-century history of te reo Māori was Dr Williams’s report Crown Policy Affecting Maori Towards English Monolingualism, 1900–75 Knowledge Systems and Cultural Practices . Like the While many Māori were bilingual at the end of te reo Māori Tribunal, Williams noted the research of the nineteenth century, most spoke te reo as their Professor Bruce Biggs, which showed that the ability ‘ordinary means of communication’. Then came what to speak te reo amongst Māori children declined the te reo Māori Tribunal identified as the first of three from 90 per cent in 1913 to 80 per cent in 1923 to 55 25-year periods in the history of the Māori language per cent in 1950 to 26 per cent in 1953–58 and to 5 in the twentieth century. per cent in 1975.

During the first, from 1900 to 1925, Māori children The Health of Te Reo in the Mid-1970s went to school as monolingual Māori speakers and Professor Biggs’s 1975 figure presumably derives all effort was focused on them learning English. The from the research of Dr Richard Benton for the New children had to leave te reo at the school gate and Zealand Council for Educational Research. Between were punished if they did not. 1973 and 1979, Benton surveyed 6,470 Māori families Between 1925 and 1950, the children of the first (comprising over 33,000 individuals) throughout the period grew to adulthood and, while they spoke te North Island. (continued on page 16)

15 Te Reo Ae Marika February 2011

He concluded that, in the mid 1970s, there were speaking Māori as ‘the only real symbol of Maori 64,000 fluent speakers of Māori within the Māori identity . . . For us to be able to speak Maori is community (approximately 18 per cent of all the truest expression of our Maori tanga. It is the Māori) and another 30,000 who could understand substance of our Maori tanga. It is our link with the conversational Māori quite well. past and all its glories and tragedies. It is our link with our tipuna.’ However, he identified only two domains where fluent speakers felt secure: on the marae and at The presentation of this petition led to the annual certain religious observances. Moreover, in only celebration of Māori Language Day, which in 1975 170 of the 4,090 households surveyed with resident became Māori Language Week. children was the youngest child rated as fluent. After 1975, Māori protests and petitions continued Writing in 1991, Benton commented: unabated. It is little wonder given the prevailing It was clear that Maori was, by the 1970s, playing mood of the Government (for example, the Minister only a very marginal role in the upbringing of Maori of Māori Affairs Ben Couch said in 1979 that he saw children, and that, if no need to take further nature were left to take legislative steps to its course, Maori would protect the language). be a language without Thus, in 1978, another native speakers with the 30,000-signature passing of the present petition was presented generation of Maori- to Parliament, this speaking parents. time by the T e Reo Later, in 2001, Benton Māori Society of and fellow researcher Wellington. It sought the Nena Benton reflected establishment of a Māori that the number of television production pre-school children Hana Jackson’s petition unit within the New who could speak Māori Zealand Broadcasting fluently in 1979 was ‘almost certainly less than a Corporation. hundred’. Another petition in 1981, signed by 2,500 people, Māori Initiatives to Save the Language called for Māori to be made an official language of

In response to the dawning realisation that the New Zealand. language was in serious peril, a series of Māori The te reo revival was gathering pace. In 1979, Te initiatives began that effectively brought te reo back Ataarangi – a community-based Māori language from the brink. In September 1972, the Ngā Tamatoa learning programme – was initiated to teach Council (led by Hana Jackson) presented a petition to speaking and listening skills to adult Māori. Te Parliament signed by 30,000 people, calling for Māori Wānanga o Raukawa was established in 1981 to culture and language to be taught in all New Zealand teach Māori culture and knowledge at tertiary schools. level because of the lack of such provision in Jackson’s accompanying submission referred to the mainstream system. (continued on page 17)

16 ISSUE 23 Te Reo

Minister of Māori Affairs, Hon Pita Sharples (pictured standing), at the opening of Hoani Waititi in 1985. The first urban Māori radio station, Declaration’ in which bilingual school communities

T e Upoko o te Ika in Wellington, broadcast for one called for the creation of an independent, statutory week during Māori Language Week 1983. Māori education authority to establish Māori control and the autonomy of kaupapa Māori practices in the Most significantly, perhaps, 1982 saw the advent of education system. the kōhanga reo (or language nest) movemen for Māori preschoolers. Its philosophy centred around These developments demonstrate that, alongside kaupapa and tikanga Māori, as well as whānau land, the health of te reo has been one of the two involvement – in particular through the teaching of great galvanizing issues in Māori protests over tamariki by their grandparents. Treaty rights during the last three or more decades. Propelled by a profound depth of feeling and sense The first kōhanga reo opened in Wainuiomata in April of purpose, efforts to safeguard the Māori language 1982. With some support from the Māori Education gave great impetus to the Māori ‘renaissance’ overall. Foundation and the Department of Māori Affairs, numbers rose rapidly, and by 1985 there were over The Inquiry into the Te Reo Māori Claim 6,000 children attending 416 kōhanga reo. This was In the mid-1980s, Māori concerns over te reo that had clearly a grassroots movement of incredible energy been building over the previous 15 years became and momentum. focused on the Waitangi Tribunal. The te reo Māori Frustration at the lack of opportunities for children (Wai 11) claim was brought by Huirangi Waikerepuru to keep learning in te reo at primary school led to a and Ngā Kaiwhakapūmau i te Reo Māori (the Māori immersion primary school (or kura kaupapa Wellington Māori Language Board) and primarily Māori) being established, by Māori, at Hoani Waititi sought to have Māori made an official language of Marae in West Auckland in 1985. This was perhaps New Zealand. The claimants also laid a number of the most significant development in Māori language complaints about the education system and the lack schooling since the country’s first bilingual school of broadcasting support for te reo. was designated at In its 1986 report, the Tribunal stated that it was Rūātoki in 1977. ‘clear that the Maori language in New Zealand is The birth of kura kaupapa was followed, Te Reo Māori not in a healthy state at the present time and that Society patron, in January 1988, by the ‘Matawaia urgent action must be taken (continued on page 18)

17 Te Reo Ae Marika February 2011

if it is to survive’. The Tribunal felt there was a danger The Tribunal recommended that: of Māori becoming like ‘Church Latin’, only ever being • Legislation be introduced enabling anyone to use used on ceremonial occasions. It did note, however, the Māori language if they wished in all courts the advent of a ‘remarkable thing’ – the kōhanga reo of law and in any dealings with Government movement – which it felt demonstrated the ‘valiant departments, local authorities and other public efforts’ Māori parents were prepared to make to bodies. repair the damage to te reo. • A supervising body be established by statute The Tribunal reflected that Māori would become to supervise and foster the use of the Māori an increasingly large part of the N ew Zealand language. population into the future, particularly amongst • An inquiry examine the way Māori children were the school-age population. It also anticipated that educated to ensure that all those who wanted to more and more people would be inclined to identify learn Māori could do so from an early age, with with their Māori ancestry. New Zealand’s population financial support from the State. appeared to be undergoing a profound change, which meant that ‘the demand for fluency in the • Broadcasting policy be formulated that had Maori language will increase rather than diminish. regard to the Crown’s obligation to recognise and If there are difficulties put in the way of those who protect the Māori language; and; want to attain that fluency then serious social • Bilingualism in Māori and in English become a tensions could develop’. prerequisite for any jobs deemed necessary by The Tribunal warned that the sense of social injustice the State Services Commission. associated with Māori concerns for their language The Tribunal did not recommend that te reo Māori be could become ‘explosive’. It also said that te reo Māori a compulsory subject in schools, nor that all official was ‘the embodiment of the particular spiritual and documents be published in both English and Māori. mental concepts of the Maori’, which in turn provided At that time, it said, ‘we think it more profitable to useful alternatives promote the language than to impose it’. to Western ways of thinking. The Tribunal cautioned that, without te reo, ‘this new dimension of life from which New Zealand as a whole may profit would be lost to us’.

18 ISSUE 23 Te Reo

The Response to the Loss of Te Reo The Māori Language Strategy (2003) is the language rate for Māori adults in Te Taitokerau is cornerstone of the government’s response to the 32%, among an adult Māori population of 27,900. decline in te reo. • Te Taitokerau has the second highest Māori The strategy is premised on five key goals: language rate among the eight regions in the 1. Strengthening language skills – build the overall HML Survey. The HML Survey shows that more pool of Māori language speakers, and the quality of Māori language skills. people can understand the Māori language

2. Strengthen language use – foster opportunities (46%) than speak it (29%). and outlets for people to use their Māori • There are significant differences in the proportion language skills. of Māori language speakers across age groups. 3. Strengthen education opportunities in the Māori For those people aged up to fifty-five, the Māori langugage – focus on Māori language education provisions. Also opportunities for non-Māori to speaking rate is 25%, whereas for those people actively engage in learning and using the Māori aged fifty-five or over the rate is 51%. However, language. the population of Māori speakers aged over 4. Strengthening community leadership for the fifty-five is small compared to the population in Māori language – plan language activities and initiatives at a local level. younger age bands. Older speakers are also more proficient in the Māori language than young 5. Strengthen recognition of the Māori language – create a positive and receptive environment to adult speakers. encourage people to use their Māori language • Since 2001, there have been marginal shifts in skills. Māori language proficiencies within the Māori The strategy is a 25-year plan with its primary goal to ensure that by 2028 te reo will be widely spoken population in the region. For example: speaking by Māori and commonplace within Māori homes proficiency has decreased slightly from 32% in and communities. The upshot being that “all New 2001 to 29% in 2006, and listening proficiency Zealanders will appreciate the value of Māori has decreased slightly from 47% in 2001 to 46% language to New Zealand society.” in 2006. One way of gauging the effectiveness of the strategy is to consider the latest information from census data • Fifty-one percent of Māori adults are dissatisfied and surveys. with their level of proficiency in the Māori Overall, the results are consistent with the tribunal’s language and desire to increase their language findings. However, in Te Taitokerau, here’s what we found out about the health of te reo: skill levels.

• According to the 2006 Census, the Māori

19 Te Reo Ae Marika February 2011

The survival of te reo has thrown up some interesting that it will survive with its mana intact . Ae marika te issues. Ngāpuhi television presenter Julian mahi o te wā” Wilcox recently argued the pros of making te reo compulsory. The New Zealand Educational Institute’s Takawaenga, Lauren Park, agreed saying the time was right. Interestingly, the posh private boys school Kings College in Auckland, has done just that; made te reo compulsory for year 9 students. We asked Ngāpuhi Kaumātua Nau Epiha for his thoughts. And our te reo columnist Kene Martin wraps up our coverage of the issue. Te Reo is the life essence of Māori Existence “From the time when tauiwi first landed in Aotearoa Kene Martin te reo o te kāinga began to disappear. That it was Te Reo Tūturu o te Kāinga - Kene Martin the beginning of the destruction of our reo,” says Tino mamae ahau i te mohio kua kore taku reo, te Ngāpuhi Kaumātua Nau Epiha. reo o rātou mā, e hiahiatia e nga uri o tēnei wā. I te He recalled the affect that the tikanga of tauiwi had wā e ako ana ahau, i tuhi ahau wētahi waiata me ngā upon his childhood and his whanau. “Our reo was pukapuka i roto i te reo tūturu o te kāinga. Ko te tino diminished by the politics of that period. The world kaupapa o aku tuhi waiata, tuhi pukapuka raini mo ā of te reo, the world of my parents and grandparents tātou tamariki, he ako kupu, ako hitori i mahue mai e was impacted upon by the ignorant practices and ngā tupuna ki muri, he ako te reo o te kāinga me te policies of tauiwi.” ako i nga tamariki ki te panui me te tuhi kōrero. Ka Matua Nau believes that te reo, a taonga handed nui te hari o ngā tamariki ki ngā waiata me ngā kōrero down to us by Io Matua Kore, has been taken over i roto i ngā pukapuka. Tino horo rātou ki te hopu i by Te Taura Whiri i te Reo Māori (the Māori Language ngā kupu, engari i te wā i waiatatia ki nga tamariki Commission) and it’s leaders. “We are now in the katoa o te kura, i reira tētahi rōpū e pupuri ana i ngā world of destruction with our reo. A system has tohutohu o te Taura Whiri. Horekau pai tō rātou titiro now taken over the mauri of our reo, the tapu of mai ki ahau me ngā tamariki, i te mea horekau pai ki our reo and worst of all the mana of our reo. For ngā kupu o aku tūpuna. He pai kē atu ngā kupu o example in Ngāpuhi we say mangu for black, not Taura Whiri. Ko te hanga nei e whakangarohia ana pango; wharetiko for toilet not wharepaku. Hence ngā reo o ā tātou tūpuna. the reason why I’m saying the real language of our ancestors was executed and it never arrived to us – Hei aha noa iho! Me ako, me kōrero tonu tātou i te the generations of today. The language of Taura Whiri reo i roto i ō tātou kainga. Ka mau tūturu tō tātou reo. has taken the place of te reo o te kāinga.” Ko te pai o tō tatou ake reo o te kāinga, i te rongonga When looking at the best way to revive te reo, te o te mita o tō reo, ka mohiotia ko wai koe, no hea reo o te kāinga, te reo tūturu, he says that, “Building koe, i runga i ngā marae maha o Aotearoa. relationships – whanau coming together and working together - is key to reviving, maintaining and Whakaoratia tonu tō tātou reo, te reo o te kāinga. uplifting the life essence of te reo. Thereby ensuring

20 ISSUE 23 Kaumatua-Kuia

Photos from the Kaumatua-Kuia Ball in Kaikohe, November 2010

21 Ngāpuhi Overseas Ae Marika February 2011

My family and I are currently living on Coast Salish Territory (Vancouver), Turtle Island (BC, Canada). The name comes from their Creation story. My children are aged 10, 9, 7 and 2 and my In the centre was a shallow hole to cradled the husband is tangata whenua, First Nations, from the red hot rocks. There were six rocks for the first Blackfoot-Anishinabe iwi, Alberta. round, four rounds in total, acknowledging tupuna, We look at this time on Turtle Island as an wahine, tane and lastly ourselves. adventure – discovering new lands and sharing More red hot rocks are added in each round – so cultures. The world is our place of learning. the lodge got hotter and hotter towards the end. There are many similarities with the First Nations The smells were enchanting of cedar, sweetgrass, culture and Māori culture, such as Long Houses sage and other medicines that I am yet to learn (wharenui) Totem poles (ngā Pou) canoeing (waka about. toa) weaving Cedar (Raranga Harakeke), and The women had drums and rattles and feathers Residential Schools (Missionary schools) to name a of sacred birds. They sang ancient songs and said few. many karakia. I took the time to mihi and waiata On a spiritual level, with their tikanga of ceremony tautoko. The purpose is to cleanse the body, mind and traditions, and their connections with and spirit with karakia, acknowledge tupuna and Papatuanuku me Ranginui, as well as the birds and appreciate all creations. animals. Ngā mihi aroha ki te whānau Our family eats traditional foods such as Buffalo, Caribou, Elk and Moose. Here on the West Coast we Tia Taurere also eat a lot of Salmon. I learnt how to jar or can Salmon so we have some stored for the winter. The winter is heavy here in North America, being close to the Arctic winds. The ocean is freezing all year round. Recently there was a Full Moon Eclipse, on Winter Solstice, it was a powerful time. We woke before the sun and drove to a Sweat Lodge ceremony at the University of British Columbia (UBC) prepared by the First Nation community. There were two sweat lodges: one for tane, and another for wahine. A big fire was burning outside, heating up the grandfather volcanic rocks. There was much tikanga to be acknowledged before, during and after the ceremony. We smudged (cleansing with cedar and sweetgrass, sage smoke) with an eagle feather fan, and then proceeded to go into the darkness of the dome shaped whare, likened to the womb of Papatuanuku.

22 ISSUE 23 ARTS WINNER

Disabled Māori Sportsperson of the Year 2010, Cameron Leslie, Ngāpuhi, in action. Photo credit: Hannah Johnston

Junior Māori Sportsman of the Year 2010, Reuben Te Rangi, also of Ngāpuhi. Photo credit: SPH-SYOGOC/ Yeo Wee Han

23 For contributions to Ae Marika or any queries, email [email protected] or phone 0800 4 NGAPUHI (0800 4 64 2784). Opinions expressed in Ae Marika are those of the writers and not necessarily those of Te Rūnanga-Ā-Iwi-O-Ngāpuhi.

24