values in the new zealand curriculum - Ministry of Education

spiritual connection to the elements, implies a greater need to maintain the balanced
relationship to the elements than merely a conservatory practice.
Whānaungatanga. Royal (1998) writes that whānaungatanga denotes the
“interconnectedness of all things” (p.5). Rangihau (2001) describes whānaungatanga as a
“strong feeling of kinship” shown through hospitality, reciprocity and caring for others
(p.183).
Tapu. Māori Marsden (2001) notes that tapu is the “sacred state or condition in which a
person, place or thing is set aside by dedication to the gods and thereby removed from
profane use” (p. 121). Noting that “tapu is secured by the sanction of the gods and
reinforced by endowment with mana” Marsden reinforces the interrelationship between
tapu and mana (p. 121).
A common understanding or translation of tapu, is sacred. However, Ngoi Pewhairangi
(2001) states that tapu is a difficult concept to describe, particularly to non-Māori or those
who are not brought up to believe in tapu and the consequences of the breaking of tapu.
Giving a number of examples, Pewhairangi states that it is important for a person to:
… see the values of Māori culture and the tapu placed on things. He’s got to see it
and see how Māori suffer through the breaking of tapu connected with all the
culture. Then he’ll realise there is some value in tapu. (p. 11)
Rangatiratanga. According to Royal (1998), rangatiratanga is concerned with leadership,
which is defined as the “ability to bind (ranga) groups (tira) together” (p. 5). MacFarlane
(2004) defines Rangatiratanga as holding and exercising status within any event or
community.
Kaitiakitanga. Often associated with discussions on the Māori relationship with the
environment, kaitiakitanga according to Mason Durie (1998), suggests a “burden
incumbent on tangata whenua…to be guardians of a resource or taonga” (p. 23). He goes
on to say that the application or practise of kaitiakitanga is premised on a holistic
approach, clear lines of accountability and a sense of obligation or duty to protect or
reduce risk or harm being passed on to future generations. Mutu (2002) notes that
kaitiakitanga has been interpreted legislatively as the “exercise of guardianship by the
Values in the New Zealand Curriculum: A Literature Review 23