Te Māoritanga WELLBEING AND IDENTITY Kapa Haka as a Vehicle

always done it this way’, let’s preserve our way of doing it.” (Horsley,
2007, p 15).
Kapa haka now forms part of the National qualification framework NCEA
(Ministry of Education, 2000), and is thriving in both rural and urban-based
settings. Kapa haka as a practice has not yet received the accolades that it
deserves in terms of its contribution to the construction of a secure Māori
idenity, and in its potential application to sectors such as education, health and
restorative justice.
4.1. Traditional views of kapahaka
A start point of reference for gaining a greater understanding of the
complexities of kapa haka could be the traditional origins of ‘kapa haka’ as a
practice. The purpose of this chapter is to provide a brief background on the
evolution of kapa haka through to contemporary times, but also to inform on the
origins of kapa haka as it is placed in the Whare Wānanga 26 of traditional times.
Kapa haka among our Ancestors
Other than the significant contributions and characteristics by Atua, there
are many publications and tribal stories that document significant actions and
tribal history through haka and traditional waiata. Karetu (1993) also documents
kapa haka among our ancestors that are researched, discussed and performed
by many tribes today. Some examples are; Tinirau me Kae, Tamatekapua rāua
ko Whakatūria, Ponga rāua ko Puhihuia, Te Haka a Wairangi, Te Haka a Te
Rauparaha, Te Kahureremoa rāua ko Taka-Kōpiri. Among these many stories
are life lessons that guide and influence people through kapa haka, and elude
to its foundation, which is formed in tikanga and traditional Māori knowledge.
Kapa Haka from birth
26 Whare Wānanga – traditional houses of learning
35