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

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Conclusion: This research concludes that by learning te reo Māori through Te Ataarangi it is possible for students to find a balanced wholeness of being. The Whare Tipuna was used as a reference point in this thesis, to aid in the discussion of the grounding of wairua from the quintessence of Rangi the heavens, through the four quarternities and into the quintessence of Papa the earth, our whenua. Alignment to ones self and place through a connection to the whenua is part of the remembrance or awakening of the reo within and to ones heritage as tangata whenua. Wairua is ‘heard’ and recognised through the emotions, te taha ngakau, transported to the mind through vehicles such as dreams and interpreted by it as mental symbolism, te taha hinengaro. Felt by the body through ‘goosey goose bumps’ and the ‘x factor’, te taha tinana, shared with the others through the aroha of whanaungatanga, te taha whanau. Finally finding landfall within the student as tangata, te taha whenua. The ancestral world view reclaimed by the student, and brought into place through re-connection, gifts them back their tangata whenua nature through te reo Māori. By making use of the whole brain in learning through applying methodologies such as those discussed, language may be pulled through to the conscious from the unconscious transforming the student in the process. The healing back to balance and wholeness that has occurred, an educational transformation, has come about through the incorporation of the quintessential energy, wairua, which according to this thesis is an affective paralinguistic factor of second language acquisition. 42
Glossary: A belonging to Āhei enable Ahu moving towards Ahua nature, form Ahuatanga characteristics Ai denotes continuous action Ake above Akiaki urge on, encourage Ako teach or learn Ākonga student Āno again Ao day or world Aotearoa New Zealand Aroha love, affection, compassion Ataarangi an educational organisation that teaches people the Māori language Atu away from Atua guardian, god, supernatural being Awhi embrace, cherish E by He the, (singular or plural) Haere move Heke rafters Himene hymn Hinengaro heart mind Hoki return Hōhonu deep Hui meeting, gathering I by, from, with Ihirangranga a vibration of sound felt from hearing waiata Io the Creator god Iri hang from, suspend Ka when, if Kai food or eating Kaiako teacher Kaitiaki guardian Kākano seed Karakia prayer Karanga call Kātahi then Katakata laughter Katoa all of Kaua don’t Kaumātua elder Kaupapa foundation Kei at present Ki to, say Kia let Kihikihi kisses Ko used before a definite article, no particular meaning Koe you Konehunehu particles Kore nothing Korero talk Koroua male elder Kuia female elder Kua before Kupu word Kura school Māhaki mild and calm Mahi work Mai come Mana spiritual power Māori Native New Zealander Marae meeting ground 43
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 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: The emblem, or tohu, symbolic of th
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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