Wairua and the relationship it has with learning te reo ... - Clear Net

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“It is so important the immersion”…“only through immersion can they begin to think and whakaaro Maori”…“I think they fear that” yet…”that’s where the wairua is” (Hunkin 2004:1B,535). An inherent sensing of a potential transformational change is indicated here, via the associated fear that students experience prior to letting go. It is a “hard transition” for people who are “thinkers” (Rangihau 2004:4A,232) as the non dominant, less exercised hemisphere of the brain would not often verify thought through feelings. A students dream relayed in the interview held with the kaumātua revealed that once the decision to ‘let go’ had been made the process was supported by wairua. Dreams, another vehicle for the wairua, can show us that the connective processing of information from the unconscious to the conscious mind has started to occur, with psychological rebalancing taking place with the psyche. “She said, ‘you were there Whāea…I felt frightened’…she was supposed to dive down and get this Patu…and she said, ‘after I thought to myself, Whāea is there so it’s alright’…and as soon as she made the decision yes she would dive…up came this…woman,…was very brightly lit up and she had the Patu…she said, ‘Whāea I didn’t even have to dive in because you had told me that I would have to dive down and I had to go past the underneath and…then come up the other side out of the water’ and she said, ‘once I made the decision that I could do it’ she said, ‘then up came the Kaitiaki with it’” (Hunkin 2004: 1B, 010-027). Dreams reflect to us more understanding of the experiences we are integrating if we are able to unravel their meaning, this dream, with it’s straightforward mental symbolism, illustrates this integration process taking place for the student. The brightly lit woman, kaitiaki or spiritual guide was accessed through the depths of the unconscious mind, the pool. The symbolism of the Patu is interesting, as a symbolic gift by the spirit to the student, a taonga has been handed over to her. The decision to dive into the water can be seen as symbolic of the acceptance of the immersion 30
into the unconscious, coming out the other side, symbolic of the transformation process brought about through the connection of the two sides of the pool or mind. The wairua expressed symbolically as the archetypal spirit guide, is supportive of the learning process. “You can tell when the wairua is, awoken” and is being accessed by the students because they dream “about rakau…the words and the numbers” …“about their classes and things like that, so it’s getting right into the sub conscious”…”they drown in it” (Rangihau 2004:1B,315, 2B,099). 31
Page 1 and 2: Wairua and the relationship it has
Page 3 and 4: Contents: 2 Karakia 4 Candidates St
Page 5 and 6: ‘Ko te reo te poutāwha e iri ai
Page 7 and 8: Acknowledgements: I firstly wish to
Page 9 and 10: Background: There are a number of m
Page 11 and 12: Methodological approach: Ethnograph
Page 13 and 14: Material from course readers 8 prov
Page 15 and 16: past are not comfortable with the r
Page 17 and 18: spent discussing language loss, how
Page 19 and 20: Literature Review, Acquisition: Man
Page 21 and 22: Literature Review, Perception: Ethn
Page 23 and 24: (Bohm 1980:36,40,41) is possible. A
Page 25 and 26: Māori practices in the past, where
Page 27 and 28: Discussion, Wairua and Learning: Th
Page 29: Te Tāhuhu o te Whare nei: Most stu
Page 33 and 34: The student described the changes i
Page 35 and 36: Te Papa o te Whare nei: The ‘Disc
Page 37 and 38: The journey to te taha whenua, wher
Page 39 and 40: Discussion, Wairua and Teaching: Th
Page 41 and 42: The emblem, or tohu, symbolic of th
Page 43 and 44: Glossary: A belonging to Āhei enab
Page 45 and 46: Timatanga beginning Tinana body Tī
Page 47 and 48: Glossary supported by; Kāumatua (2
Page 49 and 50: ***********************************
Page 51 and 52: Appendix 3 51
Page 53 and 54: References: Agar M. (1980) “The P
Page 55 and 56: Christensen I. (1993) “Māori Lan
Page 57 and 58: Goldman J. (1992) “Healing Sounds
Page 59 and 60: Lievegoed B. (1979) “Phases: Cris
Page 61 and 62: Patrick A. (1998) “A Communicativ
Page 63 and 64: Ryan G. & Bernard H. (2000) “Data
Page 65 and 66: Sykes J.B. (1976) (ed) “The Conci

Wairua and the relationship it has with learning te reo ... - Clear Net

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