MAHI A ATUA Te Wehenga a Ranginui raua ko Papatuanuku The stages related to the separation of Rangi and Papa !1- The authors of the following information pertaining to Mahi a Atua belong to Dr Diana Rangihuna and Tohunga Mark Kopua. The traditional knowledge related to the creation story held within this text was handed down verbally to Mark Kopua from Moni Taumaunu (Tohunga Whakairo) and Rangiahuta Paratene (Tohunga Karakia). The clinical integration and application of this knowledge within the field of mental health has been practised by Dr Diana Rangihuna since 1996 while based at a Kaupapa Maori Mental Health Service. March 2014 (edited 1 August 2016) !2- I noho tata pu nga Atua ‘I noho tata pu nga atua’ can be abbreviated to ‘I noho tapu nga atua’. An english translation for both phrases is ‘The gods were in a state of restriction’. The purakau (story) of the separation of the sky father, Ranginui, and the earth mother, Papatuanuku, describes the earliest narrative of suffering, separation, loss and hope. They had well over 70 children who were clustered in their parents embrace. Frustration grew amongst the children as they felt restricted by the lack of space. ‘Tapu’, derived from this purakau, describes a state of restriction. ‘Te maramatanga namunamu’ was a period of time describing the only form of light where darkness prevailed. This glimmer of light was that of the glow worm and is also referred to as ‘te hinatore o te moko huruhuru’. The hinatore created curiosity because it was the only variant at that time. Some stories refer to Uepoto, a younger Atua, who saw the hinatore and convinced his siblings to explore the idea of another existence. Other versions know that all of the Atua were aware of this light but while some were more enticed by it, others feared it. The light represented a small glimmer of hope; the potential to overcome their struggle by searching for meaning within the hinatore. Hinatore and ‘Potential’ have become synonymous from this story. Those who feared the light however also feared change and would try to maintain status quo. One of the atua who did not want to take any notice of the light was Whiro. He wanted them to stay within the dark realm and to ignore the hinatore. All fear has a whakapapa back to this account where fear of the unknown lead to various other troublesome emotions. Key components to the above korero highlight • The first sign of suffering • Curiosity vs. fear • Hope vs. despair • Finding meaning vs. status quo • Opposing opinions • Whakapapa of emotions !3- Clinical relevance – The application of the above story in practise Facilitating change can be difficult for clinicians when working with people who have complex needs. Therefore clinicians need to be creative and innovative and take on the role of change agent and explore the approach needed to engage whaiora potential. The dimensions within the creation story can be explored as a template to find solutions that are Maori specific. If the language above is used when working with a whaiora this can strengthen the whaiora’s (and the clinician’s) Matauranga Maori and reinstate Maori psychological constructs necessary to understand and find meaning to their suffering. This commitment to reinstate Matauranga Maori in the health sector is based on the premise that cultural identity is important to good mental health. The following is a brief summary of how a whaiora and their whanau are likely to be introduced to their first appointment with Dr Rangihuna. The story of the separation of the sky father, Ranginui, and the earth mother, Papatuanuku, describes the earliest narrative of suffering. Those who are referred into mental health services will usually be asked questions about their familiarity with the story of the separation of Rangi and Papa. The response from the whaiora and their whanau helps Dr Rangihuna pitch her approach. The art of being able to introduce the children of Rangi and Papa to those who are disconnected from their whakapapa, is an exciting challenge; a ritual that this doctor has mastered with the use of art. The canvas coloured pencil drawings on her office wall of eight of the children of Rangi and Papa provide visual images of some of the more well known of the many atua. The option of karakia is discussed and if agreed upon, the karakia that Dr Rangihuna will offer is inextricably connected to a traditional Maori religion. The whanau who are unfamiliar with the many atua will be introduced to the more well known few as Dr Rangihuna stands and walks alongside the art pieces pointing to each esteemed deity as she recites the Tatai Whakapapa. Ko Rangi Ko Papa Ka puta Ko Tane Mahuta Ko Tangaroa Ko Tawhirimatea Ko Haumiatiketike Ko Rongo Ko Whiro Ko Tumatauenga !4- Tokona a Rangi ki runga A, Papatuanuku ki raro Ka puta te whaiao te aomarama Haumie hui e taiiki e There are some whanau who hurry into her office and sit before they are introduced to the atua. They then quickly stand as they are quizzed on the art pieces behind them. Others, as they walk in the door, will be captivated immediately by the striking art pieces which are full of colour and detail. Some whanau enjoy a light-hearted challenge, trying to guess who’s who and others will struggle to say their names and will therefore be supported to learn at a pace that is comfortable for them i.e offered an english translation. Dr Rangihuna often pulls the picture of ‘Whiro’ off the wall and talks to those in the room about this atua being responsible for the challenges that consume us. All of us! This process usually takes about 5 minutes and she then introduces herself to the whanau and asks them to introduce themselves with as much or little information as they feel comfortable. In an effort to provide rituals that are both spiritually and culturally relevant for Maori Dr Rangihuna deliberately envelopes the introduction with whakapapa and whanaungatanga. The following are key concepts that can be used clinically Original account Interpretation Whaiora relevance E noho tata pu ana/ E Restrictions identified Space noho tapu ana as barriers Te Hinatore o te Moko The light that creates Place (How much Huruhuru curiosity (or fear) value it has) Te Maramatanga Identifying the Time Namunamu potential The early battles !5- This caused a debate between Tane and Whiro which was recognised by our ancestors as a battle. During this battle Tane said “in order to extinguish the hinatore more light must be put into the situation. Therefore the way to turning off the hinatore is to bring more light into our existence”. Whiro was defeated in this battle and Tane won favour from the atua who remained curious of the light’s potential. Tawhirimatea was another atua who wanted to maintain the status quo. He had strong support from other atua including Uru, Tangaroa and Te Ihorangi. Te Ihorangi often sided with Tawhirimatea and was recognised for his loyalty. Uru’s lack of participation meant that his support would not be influential enough as the mataamua. Tangaroa’s influence was much stronger albeit not being the mataamua. Eventually, Tane won the majority vote from the atua via his support and influence from the previous battles. Haumiatiketike had already been impressed by Tane’s ability to outwit Whiro, as was Tangaroa. Most of his support however was from the younger siblings. Tane had continued to build curiosity among the atua and they eventually agreed to pursue the light further. Initially Tumatauenga recommended killing their parents but this was not accepted by the majority of the atua. Tumatauenga and Rongomatane were often constantly in battle with one another so the strongest objection was from Rongomatane (and Haumiatiketike). It was finally Tane’s whakaaro to separate them that would win the majority vote. How they went about this was challenging in that several atua failed at their attempts before Tane would separate his parents with his back against his mother and his legs and arms stretched out against their father. Key components to the above korero highlight: • Whiro maintained fear • Tane insisted that more light was needed to eliminate the speck of light • Uru lacked presence which affected the outcome !6- • Tangaroa changed alliances • Te Ihorangi was easily influenced by Tawhirimatea • Tane showed leadership by keeping his followers interested in the potential • Haumiatiketike showed strength in voting for what he believed in • Tumatauenga exercised fearlessness • Rongomatane stood against Tumatauenga • Tane modelled great leadership Clinical relevance – The application of the above story in practise The atua were in constant battle at this time and what derived from these earliest battles was an understanding of the various characteristics, roles and responsibilities they each had. This can be useful in discussing with whaiora as a way of confirming that our earliest ancestors also struggled. Exploring various issues the whaiora may be struggling with by sharing these stories of the atua and their own struggles can be an empowering process. It can reduce whakama, increase awareness and identify areas they want to focus on without feeling ashamed of their behaviours that have been keeping them stuck. Using this type of liberation narrative can increase matauranga Maori for whaiora (and clinicians), addressing the disconnection that has contributed to their position in New Zealand society. It is a Maori specific way of finding meaning for themselves which can then assist them in resolving their problems. The following are key concepts