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

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like that come up…My Tipuna are with me wherever I go, my Kuia…I think I started really realising they are always with me…when I learnt the karanga” (Edwards 2004:1A,375-397). “A lot of times when I stand I am not…conscious of what’s coming out of my mouth, its not until later when I’ve had…people….come up…and then I always mihi back to my Kuia because to me it’s her words that are coming out” (Edwards 2004:1B,014)(Barlow 1999:114). The student would not have understood the karanga in the way that she explained in the interview without having had the associated kinaesthetic experience of it. The feelings that she opened up to by breaking down the first wall of emotion in the ‘Confusion stage’ allowed her to deepen her connections into her self and her roots. Consequently her thinking from a Māori perspective developed and deepened through learning the reo. By being in an environment that provides space for wairua amongst students and staff, and with the support of carefully thought out rules, 17 the basis of the Te Ataarangi pedagogy. The students mind could then be nourished by the wairua in safety. “Wairua understands wairua” (Rangihau 2004:6A:388) and that is what the reo is being communicated through and to, insights and realisations can be reached when wairua is involved in learning the wairua of tikanga, or custom. The student was able to grasp the Māori thinking of old about tikanga through her wairua. Thus the wisdom of her Tipuna Whāea was passed to and through her to others. Embodiment of the wairua can occur in this stage through to physical reality as described in Quantum Physics, right down to the microcosm so that actualisation of our interconnectedness with all things can occur. “My Dad was like that…he had a way of being able to hook into everything and I think it’s a wairua thing you know” (Rangihau 2004:6A,410). This last quarter of the quarternities, te taha whanau is the experience of the grounding of the wairua of te reo into matter through our bodies or te taha tinana, that then connects with others through our empathy, to te taha whanau, collective consciousness. We are able to give back, as we have pulled the quintessence right through to our environment, te taha whenua. 17 Rules for student and teacher conduct are discussed in the next section of this thesis. 36
The journey to te taha whenua, where one is grounded in ones language as tangata whenua, can be arrived at through wairua which must be felt and experienced rather than taught to be understood (Te Ataarangi 2003b:17). “There are a lot of Pākehās who would love to learn, not only the language, but the Māori heart. And it is a thing one can never teach” (Pewhairangi 1994:11). 37
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 and 30: Te Tāhuhu o te Whare nei: Most stu
Page 31 and 32: into the unconscious, coming out th
Page 33 and 34: The student described the changes i
Page 35: Te Papa o te Whare nei: The ‘Disc
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

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