Te Kaharoa (E-Journal)
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“How High Is Your RQ?”: Is Te Reo Māori The New Blood Quantum?
Get PDF“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
"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
Get PDFComplexities of bible translation
Huirangi
Get PDFThe 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of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.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 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
Chief, Land, and Family
Get PDFThis 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).  
Tumatahina
Get PDFThe 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.
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
A Worldview of Social Work in Contemporary Society: My tacit knowledge of Social Work Practice
Get PDFThis 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
Get PDFThis 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
Tautua a le Niu'
Get PDF“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
Rangahau and Transformative Leadership
Get PDFIn 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)