traditional knowledge conference 2008 te tatau pounamu

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heirlooms, such as patu pounamu, were exchanged as “a visible symbol of the peace agreement” (p.170).The poi also intimates the genealogical line from King Tāwhiao to Te Arikinui Te Ātairangikaahu;and how Te Arikinui (the paramount leader) was welcomed to the city of Palmerston North and TeMarae o Hine in 1972 and was the first Aotearoa/New Zealand citizen to be given the “Freedom of theCity” during the city’s centenary celebrations (Te Ao Hou Journalist, 1972). Te Arikinui returned toPalmerston North in 2005 for the Te Matatini National Kapahaka Festival. The song farewells TeArikinui, and welcomes her son, King Tūheitia, to his leadership position within the Kīngitanga.Hei! Hei ha!Ko te poi, kōkiri—kōkiri—hei ha hei!Tītaka kau ana taku poi manu e,Ka tatū iho ki Tūwhakatupua.Māia ai tō tū atu ki muaI ngā manu toheroa o Ngāti Raukawa.Whakahiwa ake ana te manu mātaiA Te Peeti Te Awe Awe e.Ka rere atu rā ki te hopu mātāngohiI te poutū papa i te taha o ngā waituhi eHei! Hei ha!Whakawai atu rā taku poi manu e,Hipokina iho i raro i ngā parirauO te manu houkuraO Hoani Meihana Te Rangiōtū e!Whakahuatia ake ngā kupu karaipiture,Mairatia iho ngā kupu whakaaio,Whatiwhati rā ngā tokotoko o te riri e.E Rongo purutia kia ū, kia mau!Hei! Hei ha!Ka kake whakarunga taku poi manu e,Titiro whakararo, ka nihinihi whenua.Ka hakahaka koa ki te rurungaO Te Rangimārie (mārie, mārie).Mataara mai rā taku poi manu e,Te waihanga o ngā patu pounamu e toru;Ngā tohu pūmau o te maungārongoO te waikanaetanga e.Whakauenuku nei a Tāne-nui-ā-rangi,Tukuna a Te Rohe o Tūwhakatupua,Tapaea atu a Te Manawaroa ki aTāwhiao.Toitū te kupu, te mana, te whenua eHei! Hei ha!Hārewa mai i te pōwhiritangaO āku manu whakatau eI te rautau o te tāone nei,I te ūnga mai o Matatini e.Oki atu rā e te manu whakarere hua;Hei! Hei ha!This thrusting poi—hei ha hei!Distressfully you fly about, my poi manuYou then settle upon Tūwhakatupua.Boldly you stand beforeThe contending warriors of Ngāti Raukawa.Rising to the occasion is the sentinel leaderTe Peeti Te Awe Awe.He who flies quickly to make the first killAt the snaring post among the water troughsHei! Hei ha!Fluttering about, my poi manuYou are sheltered beneath the wingsOf the peacemakerHoani Meihana Te Rangiōtū!Proclaim for us the words of scripture,Bequeath to us the words of peace,Culminating with the breaking of theweapons of war.Let peace be upheld and widespread!Hei! Hei ha!My poi manu flies skyward,And whilst looking below, surveys the landYou then hover over the sheltered nookOf Te Rangimārie (peace, peace).Observe here, my poi manu,The creation of the three greenstone clubs;Eternal symbols of peaceAnd of tranquillity.Tāne-nui-ā-rangi was retained,Te Rohe o Tūwhakatupua was given,And Te Manawaroa was presented to KingTāwhiao.May the word, the prestige and land behonoured and restored.Hei! Hei ha!You, Te Ātairangikaahu, launched into flightAt the invitation of my esteemed leadersWhen this city celebrated its centenary,And when Te Matatini arrived.May you rest now, the maternal influence309
Ka puta ki waho ko Tūheitia!Whakatau mai rā e te manu ariki e (arikie, ariki e)Auē e taku poi manu eHei! Hei ha!Kua kapi atu—hi!Ngā tongi eKōkiri, kōkiri, kōkiri, e poi e—Hi!Who begat Tūheitia!Welcome here oh noble leader (noble leader,noble leader)Alas my poi manuHei! Hei ha!You have covered—hi!The visions of the peopleThrust, thrust, thrust forward, oh poi—Hi!This poi was performed by Te Whānau o Te Kura at the Te Matatini National Kapahaka Festivalin Palmerston North, 2007. It was composed and choreographed by Rāwiri Tinirau and received firstprize for poi originality and composition. The award for this section is dedicated to the memory ofNgāhīraka Busby.Educative Importance of WaiataWaiata acknowledge and celebrate te reo Māori, Māori values and a Māori worldview. Te KuraKaupapa Māori o Manawatū have long held the opinion that the compositions of haka (traditional,expressive dance), poi, waiata-ā-ringa and other forms of waiata provide a literary, cultural andeducational resource. Such resources serve to enhance Māori identity which, as noted in a retrospectivestudy of successful Māori students, is a major contributor to Māori educational success (Robertson,2004). Waiata used at Te Kura Kaupapa Māori o Manawatū contribute to a local curriculum whichserves to be beneficial in many ways. Perhaps, most significantly, it promotes the knowledge and valuesthat the whānau deem as important and desirable to transmit from one generation to the next. Indeed, insome respects this knowledge and the values promoted are also new learning for the adults within thewhānau; yet they, nonetheless, constitute the preferred Māori educational outcomes of the whānau―byMāori, for Māori. The kura-based curriculum development and implementation require research,dialogue and decision making which empower the teacher(s) and learners. In such a process theautonomy of the whānau is extended because of their input into determining what their children willlearn and how that new learning will be transmitted. Moreover, the Kura becomes responsive to thestudents’ learning needs, whānau values and aspirations, and to the environment in which we live.The notion that waiata “provide more cognitively demanding language and therefore developsacademic proficiency” (May & Hill, 2003, p. 32) is one supported by Te Kura Kaupapa Māori oManawatū and Te Whānau o Te Kura because waiata verbalize concepts (simple, complex or both),provide narratives (historical, contemporary, contentious or not) and exemplify language that is rich andstimulating in metaphor and allusion. Waiata is an important tool that can be utilized in languageacquisition and, as commonly accepted, language development is essential to intellectual, social andcultural growth. Similarly, the self-efficacy of the learner is greatly bolstered when he or she developsthe ability and confidence to communicate competently. Therefore, resources such as waiata promoteand enhance learning. Beyond their use as a resource, waiata are valued by the whānau for severalreasons, including the fact that kapahaka is an enjoyable activity which consolidates all participants. TeKura Kaupapa Māori o Manawatū and Te Whānau o Te Kura have observed that there is strongcommunity support for whānau involvement in kapahaka. This further enhances the relationshipbetween the generations within our learning community because they genuinely work and interactcollaboratively and co-operatively to teach and learn waiata.Links Between Waiata and Contemporary IssuesComposing waiata compels the whānau to do research in the area of their kaupapa and, in turn, thewaiata communicate the iwi and whānau position. Te Kura Kaupapa Māori o Manawatū and TeWhānau o Te Kura begin the process of composing waiata by initially considering the topics of meritand high interest for the tauira and whānau. The waiata topic emerges from a theme, event or viewpointand, in the case of the three waiata illustrated in this paper, those events within local history that led tothe establishment of peaceable relationships. Seeking advice and direction from kaumātua (elders310
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New Zealand’s Mäori Centre of Re
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Te Tatau Pounamu: The Greenstone Do
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MihiAnei rā a manawa e ngunguru, e
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Table of ContentsForewordJoseph Te
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Tikanga and Technology: A New Net G
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PART APRESENTATIONS BY INVITED SPEA
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Te Miringa jointly edited, with Gre
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plant’s cycle of life. Patricio i
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Through Puralia Consultancy, he has
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Opening AddressLinda SmithNgāti Aw
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system, they had a deeply entrenche
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Takaparawhau: Bastion Point:An Exam
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get us off our papakāinga (village
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eating burnt offerings. That was Ba
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mean that a lot of others were not
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Maungārongo: Non-Violent ActionTe
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He Poroporoakī ki a Te Hau-o-te-ra
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Restoring the Nation:Removing the C
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were expecting the manuhiri (visito
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When our students walked from Whaiw
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parents for a while and then said w
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A Journey Away from Violenceto a Pl
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But on the other side, the Australi
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tied to the idea of progress or the
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not provide any greater benefit to
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The foundation of the colonial proj
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Watson, I. (2008, in press). Sovere
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It is about knowing who we are, whe
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it acknowledges the imbalance of th
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food. Quick, quick!” We had some
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Harvesting Peace from a Field of Co
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international corporation by itself
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think it is a tradition to keep the
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A Jade Door: Reconciliatory Justice
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children. As early as seven-years o
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owned only 90,000 acres. Since it w
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A Māori Framework for Family Viole
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that we talked about, we are consta
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manamanaakitangamaraeorangapūteara
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I have been schooled from when I wa
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So, my work has been around liberat
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Finally: peacemaking, reconciliatio
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churns out crap and chalks up the n
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“Indigenes” in Dialogue: Reflec
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done three or four years ago, his c
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Examples of the exclusion of Samoan
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The first question resurfaced, espe
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have inherited and continue to expr
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principal home of whānau, hapū an
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i Rangiātea, the seed broadcast fr
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Preventing the Effects of the“Col
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In Australia we have got big proble
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Figure 3. View from Cape Barren Isl
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communities and give our young peop
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SemisiFor me, talanoa has been a pr
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make decisions, you realize that yo
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e lelei.” I will give an example
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the great dreams of humankind must
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stories maintain in a visible way t
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From our perspective in contemporar
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Working Hard to Make Stubborn Issue
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of argument rather than the argumen
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Once again, Don McKinnon rang me up
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Concluding AddressMichael WalkerWha
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PART BVARIOUS PAPERS PRESENTED TO T
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Rongoā Māori PracticeAlthough an
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practice should be sustained is not
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the transmission of knowledge, ackn
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orangaPākehārākauritengaromi(rom
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Indigenous Knowledge:Traditional Re
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Colonial TraditionsHowever, the col
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esponses can be more effective for
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Table 33. Defining the problemsInte
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ConclusionCurrent research and educ
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O’Sullivan, D. (2007). Beyond bic
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On the 19th anniversary of my mothe
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teenager; I thought I was getting p
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Traditional Knowledge and Decision
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ather than rapid (Aquaculture New Z
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the area of personal health and gen
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Walker, 2005). This fuller expressi
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e the best protection this country
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Morgan, T. (2004, July). A tangata
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“Our own” GameNowhere was the n
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and Tonga rosters. By 2003, however
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Manu (Samoa)palagivanuayaqonarefers
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Indigenous Strategies for Self-Repr
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and the subject of much popular and
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year-old father of three from Taveu
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indigenous children, as nearly all
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He Kōrero mo tētahi o ngā Waiata
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Ko te nuinga o ngā waiata tawhito
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Rārangi 6:Ki taku mōhio, i whatun
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Brief Background on Australia’s P
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local institution official characte
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approved a new constitution that ma
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Kaupapa Māori Entrepreneurship:Tra
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New Zealand was and continues to be
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to existing systems and even result
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I describe ethnic fundamentalism or
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However, the following categories w
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Frederick, H., & Carswell, P. (2001
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He Kākano: Māori Views and Experi
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diagnosis (PGD). 2 Toi te Taiao (Bi
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Right Relationships with the Earth:
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EconomicsNeoclassical economics is
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EvaluationThere are flaws with many
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Many people will die, and many more
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Wackernagel, M., Wermer, P., & Gold
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The empirical research was carried
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esponsibilities as whānau, hapū (
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We teach Indigenous theories within
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For too long, however, indigenous p
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Indigenous Partnership Strategies i
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administrative level through to the
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continues to receive Touch funding
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kura kaupapa Māorimanamaraepapakā
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(youth) mātua (adults) to kaumātu
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A - focus, attention, driving force
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“Thinking of our students reminds
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kaiārahiguidekaimahiworkerkarakiaa
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Frameworks for Traditional Māori K
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Many authors have written about the
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Te WānangaWānangaTraditional Know
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Takepū: Principled Approaches to H
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activities. Therefore takepū can b
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process is for definitions and inte
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mauri tūmauri nohomauri matengāka
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associated with contemporary techno
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directing and developing technologi
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Are Mātauranga Māori and Emerging
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The Complementarity of Wānanga and
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We graduated as different people. T
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Page 272 and 273: Māori Grandparents:Raising Mokopun
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Page 282 and 283: An Indigenous Commentary on the Sta
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Page 286 and 287: indigenous position would be to adv
Page 288 and 289: If our programmes are based on tika
Page 290 and 291: Rudin, J. (2003, October). Pushing
Page 292 and 293: are deteriorating due to the interv
Page 294 and 295: for Social Science (SPSS) program,
Page 296 and 297: Utilization of the Users’ Group F
Page 298 and 299: Gurung, H., & Harris, P. (1988, Aug
Page 300 and 301: Conflict in Western Nepal: Its Caus
Page 302 and 303: analysis (2005) showed that the mai
Page 304 and 305: eing paid as cadres in the party. B
Page 306 and 307: He Ara Whanaungatanga:A Pathway Tow
Page 308 and 309: Culturally Appropriate Research Met
Page 310 and 311: succession to land interests employ
Page 312 and 313: ways in which they wanted it presen
Page 314 and 315: ReferencesApou, M. (2003). Ko te ah
Page 316 and 317: Pupuruhia Tō Manawaroa: Holding St
Page 318 and 319: in kappa haka, they are expanding l
Page 322 and 323: proficient in marae etiquette) and
Page 324: ReferencesBiddulph, F., Biddulph, J
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