Te Kaharoa

Te Umutaoroa – A Patuheuheu Research Model

Byron Rangiwai — 2017-11-15

This article describes a Māori world view, and contrasts it with a Pākehā world view in order to demonstrate how cultural norms influence the way in which a person views the world. This article will explain the notion of Kaupapa Māori ideology, which is supported by the Māori world view. The Rangihau model, which places the Māori world view at the centre and locates the Pākehā world view on the periphery, will be used here to illustrate Kaupapa Māori ideology. One of the features of the Rangihau model is the cultural notion of whenua, which is used as a portal through which to access a new research model. This model can be used as a methodological basis for research pertaining to Patuheuheu hapū – a subtribe of Ngāi Tūhoe.

Te Umutaoroa: A model for Patuheuheu hapū development

Byron Rangiwai — 2018-01-25

Patuheuheu is a hapū located in Waiōhau in the Eastern Bay of Plenty. In 1886, following Patuheuheu’s loss of land at Te Houhi - now known as part of Galatea, the Māori prophet, Te Kooti Arikirangi Te Turuki left behind a prophecy of hope that promised the return and restoration of the land. With land comes prosperity, spiritual connection, health and wellbeing, and mana (whenua). This article will canvass Māori development from 1900 to 2025, and community development theory, to set the scene for an exploration of the relationship between prophecy and hapū development. This will provide the wider historical and theoretical context for the Patuheuheu hapū development model that follows.

Kūkaniloko: What It Means as the Piko of O’ahu

Martha H Noyes — 2018-01-25

Years ago an older man from Arizona well-versed in indigenous astronomies went with me to Kūkaniloko. He asked me, “there are seven directions – what are they?”

For about 12 years Iʻve been researching precontact astronomy represented at Kūkaniloko, the site known as the piko of O’ahu – the navel, the center of the island. It is also one of only two royal birthing sites in Ka Pae ‘Āina, the Hawaiian archipelago. The piko-ness of Kūkaniloko has been very much at the core of my research data. And that data showed that precontact astronomy at Kūkaniloko was about much more than sun stations, star rises and sets, calendrics, and navigation. The data showed that bigger ideas, things like the structure of space and time – wā and kā – and matters of gender relations, the importance of ao and pō, and other philosophical or metaphysical ideas were embedded in Kūkanilokoʻs astronomy.

Hereditary entanglement – the significance of whakapapa and genealogical locatedness in Māori research: A researcher’s personal experience

Byron Rangiwai — 2018-01-30

This article explores the idea of hereditary entanglement as a concept for recognising whakapapa and the inseparability of genealogical locatedness within the context of Māori research. This article will look at my hereditary entanglement within the context of doctoral research that I completed at Auckland University of Technology. This article will argue that hereditary entanglement is not only unavoidable for Māori researchers who research aspects of their histories and heritage, but that Māori researchers with these connections are, in fact, the only people that can adequately carry out this type of research.

“God is…”: A personal theology based on stories from my grandmother

Byron Rangiwai — 2018-01-25

“God is…”: A personal theology based on stories from my grandmother

Tangihanga

Byron Rangiwai — 2018-02-05

This piece is about the tangihanga of my grandmother who was born in 1940 and passed away in December 2017. My grandmother practically raised me. Her influence over my life is undeniable. She sacrificed much for me and encouraged and believed in me always. My grandmother came from a different world to others in her generation. She was raised in Waiōhau, the home-base of the Patuheuheu hapū. She was a native speaker of the Tūhoe dialect and she came from a world where the spiritual and physical were seen as one. This piece speaks of the tangihanga process and emphasises the intensity of the grief we experience as Māori when someone close to us dies, but also the healing that comes from being surrounded by whānau.

Mixed-up Theology

Byron Rangiwai — 2018-01-25

The Māori prophets of the nineteenth century developed syncretistic theologies as responses to colonisation and land loss. In so doing, these prophets provided models for us to follow with regard to maintaining aspects of our culture and traditions alongside introduced ideas. These strategies are useful because they demonstrate indigenous innovation in the face of devastation. They are examples of Māori development in action. The prophets showed us that ideas and knowledge, even if they seem to conflict, can co-exist beneficially.

Syncretism in Māori Theology

Byron Rangiwai — 2018-01-25

Theology is God talk

A human attempt to

Theorise the Divine

The Atuatanga model: A methodology for researching Māori theology

Byron Rangiwai — 2018-01-25

This article will discuss the development of the Atuatanga model and its relevance and application to the exploration, conceptualisation and researching of Māori theology.

“How High Is Your RQ?”: Is Te Reo Māori The New Blood Quantum?

Melissa Jane Derby — 2018-01-25

“Are you part-Māori?” “How much Māori blood do you have?” “S/he is only one sixteenth Māori so not really Māori” “You’re one quarter Māori?! Wow you don’t look it” “I can tell you have something in you – it’s your eyes that give it away” and “But there aren’t any full-blooded Māori left anyway” are comments many of us have heard, and some of us may have made, as we grapple with this complex and intricate thing called ‘identity’. The archaic notion of defining who is (or who is not) Māori based on a mathematical formula, whereby (we think) we are supposed to divide the number of generations since our tūpuna (ancestors) were ‘full-blooded’ by the number of marriages with people who are non-Māori in order to determine who is a ‘real Māori’ (or not), thankfully is no longer accepted practice in Aotearoa New Zealand – although, sadly, the same cannot be said for our Indigenous counterparts elsewhere. That isn’t to say that comments like those mentioned above aren’t still made – and for the most part (Don Brash and Bob Jones excluded), we don’t believe those who ask these questions are intending to cause harm; rather they are perhaps being made in order to satisfy a genuine curiosity about another person’s identity.

Atuatanga

Byron Rangiwai — 2018-01-25

Ā-tua: that which is beyond…

Out of focus, like a ghostly shadow

An enigmatic shape in the corner of my eye

Behind a veil of dense mist

Is Blood Quantum Back In Circulation?

Melissa Derby — 2018-01-25

Identity is one of those elusive concepts that, when hearing the word ‘identity’ uttered, we all nod in understanding. But when we give it just a little thought we soon realise it is as hard to capture as a fruit fly in a glass of sauvignon blanc – just when we think we’ve got it, and we’re poised to flick it out of the glass and hold it up for closer inspection and analysis, it slips away and we’re back to square one. And so the process starts again and is repeated until we are successful in capturing the fly. Much like the fruit fly metaphor, many scholars have set out to pin down this notion of identity, and the copious amount of research in this area is evidence of our determination and need to grasp it. Some general consensus has emerged from the struggle, and it is widely accepted that culture and ethnicity play key roles in issues of identity. An analysis of the identity discourse as it relates to culture and ethnicity reveals a move away from binary and clinical notions of identity that spawned ideas such as blood quantum, to a place where social acceptance and belonging are at the heart of identity. Essentially, one identifies with a group, is accepted by that group, and with that acceptance and belonging comes certain rights (or not) and responsibilities.

The Impacts of Contemporary Embalming Practices on Tikanga Māori

Byron Rangiwai — 2018-01-25

When Māui, in the form of a mokomoko, attempted to enter the sacred portal of Hinenuitepō, the goddess of death, in an attempt to achieve immortality, but was instead fatally crushed by her thighs, we are reminded forever that death is invariably part of life. When a Māori person dies, more often than not, a tangihanga at a marae ensues. In preparation for the tangihanga, Māori have become accustomed to taking their dead to a funeral home to be embalmed. Embalming is a chemical process whereby the corpse is sanitised and preserved which allows the whānau to proceed with the tangihanga, while maintaining a dignified image of the deceased. However, traditional Māori death customs were very different.

"Hell... unless they repent of their sins and turn to God": The problem of Bible translation and the potential impacts of Israel Folau's comments on Maori and Pasifika minority sexualities

Byron Rangiwai — 2018-01-25

Complexities of bible translations

Reflections on The Book of Mormon musical: Flirtations with Mormon theology

Byron Rangiwai — 2018-01-25

Since childhood, I have been fascinated by religion. This fascination - and frequent obsession - has remained a significant part of my psyche. I was raised within a syncretistic Māori theological context: a mixture of ancient Māori spirituality blended seamlessly with various Christian denominations and Ringatū - a syncretistic faith founded by the nineteenth century Māori prophet, Te Kooti Arikirangi Te Turuki. I attended all sorts of churches. This article explores some of my thoughts and reflections about The Book of Mormon musical.

Playing Cultures

Melissa Derby — 2018-01-25

The genesis of this article is a series of observations that occurred at a marae, which are used here as a platform from which broader issues of certain aspects of Māori-Pākehā interactions can be explored and critiqued. The trajectory of biculturalism and its accompanying narrative – as a linear progression of mutual engagement between Māori and Pākehā – has been an accepted orthodoxy in this discourse for decades, with the extent, character, and form of engagement being among the principal points of focus for consideration. However, what is examined here is a radically different interpretation to this approach to biculturalism. The main reason for this is that much of the discourse around biculturalism bypasses the risks for indigenous cultural marginalisation that these narratives have the potential to cause. It is further argued here that there can be an element of racism within the practice of biculturalism that is not merely incidental, but rather functions as one of its central operating principles.

This work is necessarily impressionistic in the manner in which it tackles the issues under review. The aim here is not to be comprehensive, nor to question anyone’s goodwill in the realm of biculturalism. Rather, it is to sift through some of the elements that comprise current iterations of Pākehā roles in bicultural interactions with Māori. One of the central themes that runs through this survey is the dimensions of power relationships and indigenous agency in these interactions, and their potential implications for interpreting aspects of biculturalism. In particular, the possibility is explored here that beneath the goodwill and overtly positive intentions that typify Pākehā engagement with Te Ao Māori is an intricate web of cultural power relationships that unwittingly perpetuate a pattern of Pākehā cultural domination.

The starting point for this analysis is the notion, in the most general sense, of a Pākehā (or more specifically, Anglo-Saxon) cultural deficit existing in the country. What is proposed here is that one of the consequences of this is a particular (and predictable) set of reactions that are borne of a people experiencing this deficit. Of course, these are substantial simplifications, and are acknowledged here from the outset as such. However, the fact that they are generalisations does not necessarily diminish the insights they potentially offer in the area of New Zealand’s distinct bicultural environment. From this point, the cultural customs of pōwhiri and pepeha are used as a starting point from which the intricate web of cultural integration, overlap, and encounter can begin to be disentangled. Consideration is given to the dynamic that exists between te reo Māori and English, where the incorporation of Māori words into the English lexicon is, in fact, playing a key role in destroying the indigenous language. The role of Kaupapa Māori research methodologies is also reviewed, as an example of neo-colonialism wrapped up as a concept that allegedly empowers Māori.

This work concludes by questioning many of the presumptions currently held about the utility of Pākehā engagement with Te Ao Māori. In particular, it sheds light on the ways in which what can superficially appear as favourable types of bicultural engagement have the potential, to the same extent, to entrench structures of Pākehā cultural domination. We deliberately do not offer any prescription for an alternative, but simply state these observations as a base from which further analyses can be carried out, and from which these interactions can be re-contextualised.

Reclaiming Identity

William Kainana Cuthers — 2018-01-25

have been on an ongoing journey of self-discovery. I grew up knowing my maternal grandfather's indigenous Cook Island Māori heritage, however I knew little of my Māori whakapapa or biological father’s Cook Island Māori heritage. As a result, I undertook this journey to find out 'who I am' and how I belong in the world. This article I will describe key experiences and people that have impacted my life, and explain how these experiences have influenced my interest in my identity. Having experienced this journey to reclaim my identity, I now realize my mana. Therefore, I acknowledge and celebrate my identity. My identity is taonga, and as a Māori and Cook Island Māori man I believe I am privileged with my birth right. My indigenous practice is the promotion of Māori and indigenous identity for the positive development of Māori and indigenous youth. In this essay, I will argue that having a strong sense of identity strengthens an individual's mana and the mana of the individual's family.

The Mana Model

William Kainana Cuthers — 2018-06-07

The Mana model about my ‘identity’, my indigenous practice, and is based on understanding the mana that every indigenous person embodies.

The Leo Model

Latoia Sasa-Tepania — 2018-01-25

he word Leo is the Samoan word for voice. My model uses the sound of my vocals to illustrate its values and principles in relation to one another. I am using an old Sabbath school song my grandmother taught me which is also the first Samoan song I learnt as a child called “My God Loves Me”

It is through songs I learnt the Samoan language, through songs I learnt of God’s love for me. Singing is one of my family’s strongest means of communication with each other. It felt natural to convey the Leo model through using the sound of voice. “In indigenous societies, oral traditions form the “distinct ways of knowing and the means by which knowledge is reproduced, preserved and conveyed from generation to generation” (McNab.D, 2013)

I believe the voice is the most important instrument we have and own. After much thought and numerous attempts with drawing picture’s and symbols to show my model through, I had come to realize, the Leo model is not meant to be drawn, it is meant to be sung. To see this another way, using vocals I can demonstrate my model in a more creative way which may be more appealing to the imaginative, creative, artistic and musically inclined.

Changing World: Music and Youth

Latoia Sasa-Tepania — 2018-01-25

Lights, camera, action!

It is all on from here, there is no turning back now. It is the dreaded fear of forgetting lyrics you know inside out, or messing up a simple dance routine where you have been over the steps a thousand times just before you step out on to the big stage.

These are pressures all singers and performers from professional, aspiring or experienced know of, but understand it is the learning from these experiences we become stronger and better equipped in our craft.

Much is to say about life with its ever-teaching experiences and growth in learning who we are and what we have to give. In this article, I will endeavor to take you on a journey introducing key people who have been positive driving forces in helping me navigate my way through life. You will begin to see why music and youth go hand in hand for me as you become familiar with my family, background and journey.

Blessed I am with having the opportunity to work closely with youth of all ages in my community, as a teacher of life skills and valued based programs ages from the new entrance to the intermediate level. I am also currently working as a facilitator and Programme Coordinator for a Careers and Peer mentoring based programme, both delivered to College level students. My positions place me in the necessary environment to be of positive influence with building positive relationships with rangatahi.

Apart from my love for teaching I am also a music recording artist. My love for teaching about values and principles and passion for music go hand in hand. The passion I have for both music and teaching youth has been inspired by influential teachers I have in my own family.

Both professions allow me to speak life, allow me to share experiences, shed light, bring forth issues I feel need to be heard and brought out into the open. Using music as a medium to teach and communicate through, enables me to reach youth in a more special, unique and creative way.

The reason I have decided to embark on this journey of Music and youth as I feel there to be a great need for good role models in music.

Role models who use their gifts of song and music to nurture, uplift and empower rangatahi. It is with hopes my talents and gifts in Music and teaching will help the future growth of rangatahi.

A Worldview of Social Work in Contemporary Society: My tacit knowledge of Social Work Practice

Vania Hoterini — 2018-01-25

This paper will look at the intricate design of Modern Day Social Work and look at Māori philosophy as a methodologic approach to Social Work Practice specifically in my model of practice Te Manu Tui and as a social worker and supervisor. I will also look at my own beliefs, worldview and whakapapa and how I have positioned myself to align and apply Kaupapa Māori Theory in today’s modern social work practice.

Vavanga’i ‘Avanga (VA): Tongan psychotherapy

Haydn Lolohea — 2018-01-25

This article is based on an analysis of tacit knowledge. This concept is understood in Tongan as ‘vavanga’. I have defined vavanga and its relevance to my existence and how it stems from an ancient paradigm of my ancestors. Then I relate it, to how it is informed production knowledge in a contemporary paradigm and in my vavanga’i ‘avanga practice.

My Journey

Jane Freeman — 2018-01-25

The purpose of this paper is to discuss the origins of my tacit knowledge as a social work practitioner, utilising a narrative form I will explore the journey of my ancestors and my own personal journey, discussing how those experiences link with the tacit knowledge of my social work practice. This knowledge is a combination of Wairua through Kinaesthetic application and pebbles that were dropped into a river of transitions many years ago that would later contribute to the strands of my current social work practice via a process of evolution; my practice did not simply happen, many of the strands and transitions that contributed to the evolution of my practice took place before I was even born.

Wassup! Methamphetamine

Carmen Manuel — 2018-01-25

Defying the odds of methamphetamine (P)…The kaupapa is eXpressed through the lenses of personal eXperiences of an independent Māori wahine and the impacts these eXperiences have had on my life. To understand this unique journey of resilience in restoration of my mana and wairua I had to go back to my roots. In Te Ao Maori I found our whanau “TriX of the Trade” a modern platform with 3 interactive Kaitiaki; Whakapapa, Whakakoha and Whakamana. We call this Taonga Tuku Iho, knowledge passed down through generations to get us by. Once acknowledged connections to the healing process began “Taitimu Taiaha – The turning of tides, flipping the script and moving with the times”. The struggle makes us stronger giving us a stauncher positioning “Kia mau tonu tou mauri - Keepn it Real”

Critical Pedagogy in a Māori-Medium Setting

Joni Gordon — 2018-01-25

Authentic self-determination for indigenous peoples within secondary schools means making legitimate and meaningful ‘space’ for an indigenous worldview which is reflected throughout the curriculum. A Māori-medium setting in a mainstream school provides the perfect background for this as it inherently challenges the status quo that perpetuates the language and culture of the subjugating dominant culture. It is argued here that through a collaborative approach that emphasizes critical pedagogy, indigenous learners can be given the opportunity to succeed on their own terms and through their own indigenous culture and language. The teachings of the critical pedagogues can be brought into a bilingual classroom to liberate the minds of our Māori students.

“Stories are knowledge, and knowledge is literature”: Viewing and re-viewing sites/cites of mātauranga Māori as an alternative to traditional Western literature reviews

Byron Rangiwai — 2018-01-25

Viewing and re-viewing sites/cites of mātauranga Māori as an alternative to traditional Western literature review.

A reflection on Priscilla Queen of the Desert

Byron Rangiwai — 2018-01-25

In 1994 I watched the film, The Adventures of Priscilla, Queen of the Desert with my best friend in Murupara, a small, predominantly Māori town in the Bay of Plenty. The movie was intense. It was colourful. It was inspiring. This movie was my first experience seeing anything to do with gay, transgender, or drag. Murupara was a town filled with rough talking, hardworking people, with hearts of gold. It was a tight-knit community.

My Emerging Theology

Byron Rangiwai — 2018-01-25

My theology is informed by my identity and upbringing. The pepeha above triangulates my multiple connections to land, mountains, rivers, ancestors, hapū, and iwi. My theology begins with the creation of the universe. The Māori creation story begins with Te Kore. However, in some traditions, the creation process, which ultimately starts with Te Kore, is initiated by Io, the Supreme Creator who has many names. The term Te Kore is often compared with the biblical notion of the void, the nothingness. However, Mikaere (2011) argues that far from being empty, Te Kore is actually a state of endless potential.

Tautua a le Niu'

Fritz Filisi — 2018-01-25

“O le ala i le pule o le tautua” (the pathway to leadership and authority is through service). Tavale (2013, pp. 6-12) referred to this alagaupu (proverb) as the guiding principle that serves our social, political and spiritual structure that is the aiga (family), nu’u (village), creator (Atua) and country.

‘Tautua a le Niu’ is the metaphoric expression of serving our aiga, our nu’u , our creator and country. This service endeavours to illuminate how Indigenous Samoa live in harmony with self and surroundings. My practice is informed by my life experience growing up in Samoa within my Tofaeono Saofa’imatumua aiga, as expressed in the work of Tavale’s (2013) description of tautua and Efi (2007) discussion on harmony in indigenous Samoan aspirations to have harmony with: the cosmos, between man and the environment, between man and fellow men and between man and self.

Kei Hea Te Reo? Where is the Language?

Peter Cleave — 2018-01-25

Ko te patai e whaingia nei ko ‘Kei hea te reo?’. E tika ana pea kia pataingia hokitia, ‘He aha te reo?’

The question is ‘Where is the reo?’ It is also appropriate perhaps to ask ‘What is the reo?’

E ai ki te marearea ko te reo Maaori, he momo reo mai i a Raiaatea, mai i Te Moana nui a Kiwa. Kia whakakuitihia teenei, he reo mai i Te Moana nui a Kiwa ki te Raawhiti, he reo wheenaa i teenaa ki a Rarotonga, Hawaii, Rapa Nui me ngaa moutere ki waaenganui.

The proposition usually is that te reo Maori is a Pacific language. The standard approach is to narrow that down to a language of Eastern Polynesia sharing features with the languages of the Cook Islands, Hawaii, Easter Island and points in between.

“The Shameless Pain?”: A Maori Mother’s Grief Processing the Effects of Suicide

Sheryl Mahinarangi Waru — 2018-01-25

This piece is about my experience of suicide and the systemic epistemology between culture and laws that are structured like a one size fit all ugly pair of shoes that a mother like me will wear for the rest of my life. I will speak about my experience in this heartbreaking real-life situation through the holistic views of Te Ao Maori and the law. My daughter's name is Chanelle Te Kura Waru, she was born on the 18^{th of} July 1995. Chanelle died from an intentional overdose she was just 21 years old. Chanelle was an articulate independent young woman and she is our only child, her father and I loved her unconditionally, to the world she was just one person, to her father and I she was our world.

In 2016/2017, 606 people committed suicide, 457 were males and 149 were females, the highest statistic age group is 20-24yrs. The highest suicide death by methods is hanging or overdose. Maori are the highest ethnic group recording 130 deaths in 2016/2017. May 10, 2017, is the day that I was labeled a victim and my daughter a statistic.

Chief, Land, and Family

William Kainana Cuthers — 2018-01-25

This article will demonstrate how the 'mana model' enhances mātauranga (Cuthers, 2018). I will critically discuss three principles that guide my practice; chief, land and family. I will discuss and compare relevant work from three sources on each of these principles that underlie my practice. In this article, I will utilise autoethnography and discuss the story of my tupuna to encourage others to embrace their identity and enhance their mana. In researching aspects of my history and mātauranga that are directly linked to my whakapapa, I am hereditarily entangled in this literature (Rangiwai, 2018).

He Tamaiti Tapu - a Māori principle-based framework: Responsive caregiving in the early childhood context

Rosalie Leuluai — 2018-01-25

This literature review is based around a principle-based model of well-being. He Tamaiti Tapu, developed by the author. This model is child centred and focuses on the principles of mana, mauri, wairua and whakapapa, being underpinned by the notion of tapu as “being with potentiality for power... It is the sacred life force that reflects the state of the whole person (Mead, 2003, p. 32). The opening statement of the early childhood curriculum Te Whāriki supports Mead saying, “all children are born with immense potential” (Ministry of Education, 2017, p. 2) Each of these principles are innate gifts speaking to the regard and high esteem in which young children are held and assist in drawing out the potentiality of each child.

Karaititanga: Some Reflections on my Christology

Byron Rangiwai — 2018-01-25

My reflections on my Christology.

Ka Mua, Ka Muri: A New Transformative Leadership Theory Based on a Prophecy by Te Kooti Arikirangi Te Turuki

Byron Rangiwai — 2018-09-03

Te Kooti's Slow-Cooking Earth Oven Prophecy: A Patuheuheu account and a new transformative leadership theory

Byron Rangiwai — 2018-01-25

The French philosopher Michel Foucault stated: “I don't write a book so that it will be the final word; I write a book so that other books are possible, not necessarily written by me” (cited in O’Farrell, 2005, p. 9). In the same vein, I offer this book, not as a final word, but as a stepping stone for others.

He ihu hūpē ahau1 - I am inexperienced in the ways of this world, and therefore I can write only from my particular Patuheuheu perspective and positioning within this book. This work is the culmination of my interest in the past, present and future of Patuheuheu. It is based on my interpretations, which are ultimately shaped by the whakapapa2 and life experiences that form the cultural lenses and filters that determine the way in which the research for this book was conducted.

Ko au ko te taiao, ko te taiao ko au – I am the environment and the environment is me: A Māori theology of the environment

Byron Rangiwai — 2018-01-25

Ko au ko te taiao, ko te taiao ko au – I am the environment and the environment is me. This article will present a Māori theology of the environment based on whakapapa (genealogy), whenua (land), wairua (spirit), whānau (family), and whakapono (faith).

Atuatanga and syncretism: A view of Māori theology

Byron Rangiwai — 2018-01-25

Christianity is shaped by the contexts into which it is planted. This is certainly true of Christianity in a Māori context. Here, I will creatively explore the notions of Māori theology, Atuatanga, and syncretism.

Rangahau and Transformative Leadership

Byron Rangiwai — 2018-01-25

In this paper, I will argue that for Māori - for whom time is cyclical - looking back and developing leadership models based on the leadership traits and achievements of our ancestors is imperative. Indeed, for Māori, ka mua, ka muri - we walk back into the future. However, how do we re-discover elements of our past through rangahau? McDonald (2017) argues that rangahau, informed by Māori knowledge and a Māori worldview, is a traditional Māori process of inquiry whereby new knowledge can be developed out of old knowledge. This process contains three stages: to search; to investigate; and to determine (McDonald, 2017). This paper will present a prophetic model of leadership based on the critical innovations of Te Kooti Arikirangi Te Turuki that emerge out of one of his nineteenth-century prophecies. This model was developed using the three-stage rangahau process outlined by McDonald (2017).

Hana Kōkō: What’s Wrong with Nelson’s Māori Santa?

Byron Rangiwai — 2018-01-25

I was born in 1980. I grew up with Santa. He delivered gifts to our home until the day that I stopped believing and realised that my parents were behind the whole thing. They were, of course, commissioned by the jolly man himself, to procure, wrap, and hide the Christmas gifts until the Baby Jesus popped open the bubbly (or fizzy). The origins of Santa Claus are said to point to Saint Nicholas of Myra, an early Christian bishop during the time of the Roman Empire (Seal, 2006; Wheeler, 2010).

Tinana Te Waka

Henare King — 2018-01-25

The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.

I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara.

This waiata acknowledges the tribal landmarks and boundaries of the Te Rarawa tribe which is located in Ahipara.

Ko Kupe Te Tupuna

Henare King — 2018-01-25

The whakatauki “e kore e ngaro, he takere waka nui” (we will never be lost; we are the hull of a great canoe) demonstrates the amazing srength of the ancient sea voyager “Kupe” who discovered Aotearoa, New Zealand, in the deep South Pacific Ocean, Te Moana nui ā Kiwa.

Reitu Me Reipae

Henare King — 2018-01-25

The story of Reitu and Reipae were ancestors of the Tainui people located at Tuakau.

Tumatahina

Henare King — 2018-01-25

The Te Aupouri tribe were constantly attacked by the Te Rarawa and Ngā Puhi people. Concerned on a narrow strip of land, they were forced to take refuge on an island called Murimotu, just off the mainland.

Te Mere Pounamu

Henare King — 2018-01-25

The great ancestress, Waimirirangi, who is known as ‘Queen of Ngā Puhi’, had seven children from whom the northern Māori tribes are descended.

Toi Tu Te Whenua

Henare King — 2018-01-25

The Yugoslavian people or Tarara as they were commonly known in the far north immigrated to the area to work in the gumfields however, now that the free and easy life on the gumfields was over, Te Aupouri returned to resettle on their ancestral lands at Whangapē. On reaching home, they separated into two groups.

Katahi Ti

Henare King — 2018-01-25

Parents today can scarcely believe how the Māori children of long ago survived without cupboards full of ready-to-eat food. Yet they did survive wonderfully well and were healthy because they lived active outdoor lives, which developed their physical and resistance to disease. Quite a big stream flowed through Hauturu settlement and contained many swimming pools.

Te Korowai

Henare King — 2018-01-25

After an important ceremony held at Pawarenga in 1963, everybody returned to the marae, where a feast had been prepared and then entered the meeting-house for discussions and farewells. One of the elders asked the owner of the korowai (feathered cloaks) to bring them from the base of a monument and place them in the centre of the hall for discussion.

Oranga

Henare King — 2018-01-25

After a baby was born, being a male child, his navel or pito was very carefully treated.

Huirangi

Henare King — 2018-01-25

This waiata is a dedication to Huirangi Tahana of the Ngāti Māhanga people of Waingaro Marae located 36 kilometers to the west of Ngaruawahia in the Waikato district.

Te Kainga Tupu

Henare King — 2018-02-14

This waiata demonstrates the simple lifestyle Te Aupouri had at Hauturu where everyone lived at peace with each other.

Nga Waka E Rima

Henare King — 2018-01-25

This waiata acknowledges the waka (canoes) and respective captains of each waka during the great migration from Ra’iatea (the original home of the Māori) to Aotearoa, New Zealand.