traditional knowledge conference 2008 te tatau pounamu

process is for definitions and interpretations of chosen takepū to be continually contextualized tokaupapa and relationships. This deliberate action enables takepū to be an active participant infashioning unique pathways and their patterns. Such an approach is integral, with other featuresrevealing themselves as appropriate through the journey of the kaupapa and relationships.This indicates a whakapapa, the establishment of an order with its layers of purpose, obligations,patterns and rationales. Each layer needs to be constantly “talked back to” so that its purpose for beingis clearly understood and appreciated. The whakapapa order may look something like this. There will bea kaupapa that provides the big picture and its intent. The considering of selected takepū and thearticulating of ways of delivering their wisdoms, thinking and intent to the range of participantsinvolved in the kaupapa are then brought forward. Consistently using the pātai (question) method witheach kaupapa (Pohatu, 2008), but from the angle of the respective relationships within the kaupapa, isfundamental. This helps arrange how everything and everyone with their contributions are treated.Incorporating the hui (meeting) processes as a reflective and critical companion in the analysis andongoing treatment of the layers of gathered data—whether they be written, oral or visual—a templatecan be affirmed, articulated and shared. Also, while takepū have specific purpose and obligations,which become clear when contextualized to their particular kaupapa, they must always be consideredtogether as a whole to be truly effective and complete, the notion of hoa-haere being reactivated.Kaitiakitanga: Another Example of TakepūAs stated takepū are key pre-requisites to mauri ora of kaupapa and relationships, importantcornerstones in our lives of the conscientization process. Another example is through framing, namingand interpreting our practice from out of the kaitiakitanga takepū. Therefore, when posing questionsaround my purpose and obligations in the raft of roles that I am required to undertake in my life,questions and reflections allow me to frame what I need to do, how and why. For example, “Whatshould I respect?” “Why is this important?” “How would I construct and apply respect in my kaupapa,ways of doing things and relationships?” Such questions reflect an ongoing determination to do “mybest in the range of my specific roles and kaupapa.” As these are incorporated into “my” approaches sodo “I” undergo a process of becoming consciously vigilant and attentive to how and why I need to dothings in ways valued by my “old people”, by earlier generations. This disciplined approach isencapsulated in the notions of koha (contribution) and rangatiratanga with their shades of interpretation(Pohatu, 2003). Together these notions are named and exemplifed in the following phrases.Kia rangatira te mahiKia rangatira te haereKia rangatira te nohoKia rangatira tewhakaaroCarrying out activities with integrity and respectfulnessResponding and engaging in activities with integrity andrespectfulnessEngaging in kaupapa and relationships with integrity andrespectfulnessEngaging in deliberations with integrity and respectfulnessFigure 2. Kia Rangatira Framework.We each have personal, lived examples that we can draw on. Placing our examples within a kiarangatira ai framework allows us to reflect upon them. Utilizing its angles enables the locating of themessages and the significance within them. As a consequence it sharpens our processes of how weaccess and treat what is in kaupapa and relationships as mauri ora insights and understandings arepursued.When we consider the multiple roles and functions that we carry out in kaupapa, this paper invitesus to deepen our perceptions of kaitiakitanga thinking and rationales, as shown below. They underscorejust how everyday kaitiakitanga positions are in our daily activities.245