Te Kaharoa (E-Journal)
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Hana Kōkō: What’s Wrong with Nelson’s Māori Santa?
Get PDFI 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)
Te Umutaoroa: A model for Patuheuheu hapū development
Get PDFPatuheuheu 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
Katahi Ti
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of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.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.
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. 
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
Get PDFKo 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)
The Leo Model
Get PDFhe 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
Critical Pedagogy in a Māori-Medium Setting
Get PDFAuthentic 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
Kei Hea Te Reo? Where is the Language?
Get PDFKo 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
Get PDFThis 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 18th 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
Mixed-up Theology
Get PDFThe 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
Get PDFTheology is God talk
A human attempt to
Theorise the Divine