Te Kaharoa (E-Journal)
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Back to the future: Using prophecy to support Māori student success in tertiary education
Get PDFMāori view time differently to Pākehā. Mahuika (2010) argues that the concept of walking backwards into the future is a common one for Māori and other Polynesian peoples. According to Roberts (2005): “It is often said that Māori are a people who “walk backwards into the future,” an aphorism that highlights the importance of seeking to understand the present and make informed decisions about the future through reference to the past” (p. 8). This paper will argue that it is critical for Māori to walk backwards into the future and that our prophecies can be used to support Māori student success in tertiary education
Walking backwards into the future: Prophecy as an approach for embedding Indigenous values in tertiary education
Get PDFIndigenous peoples understand time differently to Pākehā (Rangiwai, 2021a). Mahuika (2010) maintains that the notion of walking backwards into the future is a common one for Māori and other people of the Pacific. Roberts (2005) opines, “It is often said that Māori are a people who “walk backwards into the future,” an aphorism that highlights the importance of seeking to understand the present and make informed decisions about the future through reference to the past” (p. 8)
“Write the world” and tell the stories of your ancestors
Get PDF“As we dissect our war history, we discover previously untold or undocumented war stories of many Pacific people who served. Bringing to light these stories will allow a more complete history to be told of our country’s war efforts”
A Māori Model of Leadership Practice
Get PDFHe Waka Hiringa (HWH) is a Masters of Applied Indigenous Knowledge offered as a programme of two years’ study by Te Wānanga o Aotearoa. The main pre-requisite for enrolment in to this graduate degree is for the student to be a master of their own practice, whatever that practice may be. In other words, they are already leaders in their own field of practice. My task is to help them clarify how they indigenise their practice; introduce them to academic processes to achieve the rangahau (research) around this and encourage them to create their own Models of Practice (MsOP) to guide them as they work with students or clients.
In six years three cohorts of students have succesfully graduated through my encouragement in the development and approval of about 100 different new MsOP, each unique in its own way. These add to the use by graduates of HWH to models such as Whare Tapatoru ( Wi Te Tau Huata Snr. 1967, personal communication), Whare Tapawhā (Durie, M. 1984), Te Wheke (Pere, R. 1997) and Poutama Pōwhiri (Huata, P. 2011) to name a few well known MsOP.
In terms of a Leadership MOP I have not seen a better model than that created by Te Wairere Te Pūāwaitanga o te Whakaaro Ngaia (my youngest child and daughter) to fulfil the requirements of her Masters in Management Communications and Te Reo Māori (Māori Language) graduate degree at The University of Waikato. I am going to use her MOP for leadership in competitive Kapa Haka[1] (Māori performing arts) as my model in this delivery with her permission. The title comes from a waiata-ā-ringa (action song) composed by one of her tuākana (older sisters), Te Ingo Karangaroa Ngaia, entitled ‘He Rākau Taumatua!’[2], for their whānau (family) kapa haka, Te Haona Kaha.
[1] I use capital letters when talking about the art form and small letters when talking about a group that does the art form.
[2] “He rākau taumatua” was first performed as a whakawātea by Te Haona Kaha kapa haka at the Tainui Waka Cultural Trust Regional Kapa Haka competitions in 2016
Some Brief Notes on Kai Māori
Get PDFFood is a signifier of identity and status (Hayden, 1998, 2009; Hayden & Villeneuve, 2011; Neill et al., 2015). In traditional times, Māori consumed a range of hunted, gathered, and cultivated foods (Royal & Kaka-Scott, 2013). As a result of this diet, non-infectious diseases were low among Māori due to foods with higher levels of protective chemicals and nutrients (Cambie & Fergusson, 2003)
Issues of ‘Authenticity’ and Apocalyptic Thought in an Indigenous Religious Response to Colonisation
Get PDFThe traditional/colonial dichotomy dominates much of the discourse on New Zealand’s indigenous Māori society in the nineteenth and early twentieth centuries. However, this binary distinction can often be more nuanced in practice, and in the case of certain indigenous religious responses to colonisation, can potentially obscure as much as clarify the nature of Māori society in this era. The often overlapping rather than colliding forces of the traditional and colonial worlds can be seen in religious movement led by the Māori prophet and leader Rua Kēnana (1869-1937) in the early twentieth century.
To a people that looked to be on the brink of disappearing, Rua offered the vision to his Māori followers of a utopian future (which was partly a re-fashioned image of a very vague, idealised nostalgic past) that would be achieved after the country endured various apocalypses. Rua developed his religious and prophetic movement which at its height attracted over a thousand adherents, and which anticipated rather than feared the apocalypses he prophesied because of the potential these followers felt it held for transforming their lives. What is apparent in the history of this movement is the role of colonisation as a causative and correlative element in the rise of apocalyptic religious sects, and how notions of authenticity can be interpreted in various ways when viewed through the optic of the group being colonised. Nether the category of traditional nor colonial applies to Rua’s sect, and paradoxically, its hybridity was the source of its authenticity. The fact that it was not purely traditional or simply a transposition of settler religion is what made it authentic to Rua’s followers in a period when the certainties of the pre-European world in a state of flux, but where the world of settler society was still largely out of reach.
This paper examines the origins of Rua’s sect, and how he relied increasingly on prophecies of an imminent apocalypse in order to bolster support among followers. In the course of this survey, themes of religious authenticity, the significance of cultural innovation, the role of charismatic leaders to the success of hybridised sects, and the importance of apocalyptic thought to communities in crisis are explored. What emerges from this analysis is that the tensions and dislocations of those indigenous communities in New Zealand subject to extensive colonisation was sufficiently extreme that some members of these communities sought supernatural deliverance (with the implication that the saw little prospect of temporal solutions to their situations). What is also at least circumstantially evident is that the traditional Māori world no longer fully met the religious needs of some of these communities, but to a similar extent, neither did the religious denominations of settler society either. It was in the contested space in between were movements such as those led by Rua temporarily flourished.  
Sound and vision in the opening titles of Māori-language television news: A multimodal analysis of cultural hybridity
Get PDFMāori are the indigenous people of Aotearoa New Zealand. British settlers arrived in the 19th century with their tradition of the newspaper, and this led to a thriving Māori-language press. Today, news in te reo Māori, the Māori language, is delivered by television, radio and the internet, harnessing the conventions of Anglo-American journalism to tell stories of indigenous preoccupations (Fox 2002). The cultural hybridity that results (Grixti 2011) is particularly marked in the opening titles of Māori-language news. The musical and visual tropes of news-show mythmaking that present the news as sites of power, truth and authority are married to representations of Māori identity and beliefs to speak to a necessarily bicultural audience (A. Middleton 2020). In this paper, a multimodal approach is employed (Bignell 2002; Machin 2010; van Leeuwen 2012), which uses frame-by-frame analysis of speech, scripts, images and music to reveal the semiosis or sign processes in play in the opening titles of the country’s top-rated English-language news bulletin, 1 News, and those of the two Māori-language television news bulletins, Te Karere and Te Kāea. Analysis reveals that 1 News titles employ the sign systems common to their counterparts across Anglophone countries in the way they promote themselves as credible, all-seeing authorities. While the titles of Māori-language news opening titles retain many of the same tropes and signposts in order to be understood as a news show, they also weave in cultural references deeply embedded in Māori language and culture to represent themselves as news by and for Māori rather than the dominant culture. 
Ancient Structures of West Moana: Observing the Tombs, Mounds and Forts
Get PDFThis paper will observe three ancient structures of Western Oceania and analyze their social significance and historic impacts on the native civilizations therein, alongside their relationships with each other among Western Moana cultures. Additionally, this paper will focus primarily on the early kingdoms of Tonga, Sāmoa, Wallis and Futuna; exploring the native land structures of the Star Mounds and Pulemelei mound of Sāmoa, Fort Talietumu in ‘Uvea (Wallis) and royal burial tombs of the Tu’i Tonga in Lapaha, Tongatapu. As researchers who have genealogical links to these sights, we tell this story. 
The Potential of Vā Part 3: Location and Identity
Get PDFThe article presented is part of a series of articles that composed an exegesis, submitted in fulfilment of the requirements for the degree of Doctor of Philosophy. The series is a narrative of discovery through practice-led research. Each article reveals its purpose and significance that leads into the next series, which then eventuate to that final design proposal.
The exegesis is presented in this format, to break down the components that assisted in practice-led research. Each article can be read and unpacked on its own as a learning tool. The purpose of this edited series is for the exegesis to be more accessible and adaptable creatively to those being introduced to practice-led research.
The Potential of Vā Part 3: Location and Identity, presents the findings from the research participants in relation to the research question, including the recurring themes from the participants’ stories. As part of an exegesis-based thesis, this section presents selected photographic documentation of living spaces from the interviews. It then discusses the findings from the participant stories in relation to the literature and the research questions
Mauri Ora: Creating a model of practice using Indigenous Tikanga.
Get PDFAs an Adult Educator, combined creative thinking and critical thinking can often provide learners with the tools to be innovative through their practices. He Pūawai is an Adult Tertiary Teaching L5 program at Te Wānanga o Aotearoa. The course is a 20-week program comprised of four learning modules providing skills and learning tools for facilitators, tutors or trainers teaching Adults.
I have collaborated with a tauira to extend a Kaiako perspective and tauira vision that created a model of practice and framework. The tauira were the Semester A He Pūawai program. This framework applies Ngā Takepū, Ahurutanga, Kaitiakitanga, Koha and Mauri Ora, and these principles are embedded in Adult Teaching through the delivery and learning practices at Te Wānanga o Aotearoa. Takepū is about caring for people, relationships and cultures through a holistic approach in an educational context for all learners (Pohatu & Timata, 2008).
I will discuss how ‘Mauri’ informed and balanced innovation and creative skills that enhance relationship building. Pohatu & Pohatu (2011) refer to ‘Mauri’ as the formation of human relationships. Mauri emphasises the “how and why” we shape how we learn, teach and behave (p. 1).