1,720,986 research outputs found
Te Okiokinga Mutunga Kore - The Eternal Rest: Investigating Māori Attitudes towards Death.
No full textMetaphorically entitled as ‘te okiokinga mutunga kore’, ‘the eternal rest’, this thesis addresses the research question ‘what are Māori attitudes to death?’, specifically experienced by three major cohorts of people; working professionals, those in education and Māori cultural practitioners, and explains how their environments have shaped their view of death.
These attitudes are shaped through upbringing and belief, thus, this thesis re-tells Māori mythological beliefs of origins of death, discusses key tikanga Māori (Māori customary concepts) and their importance within traditional and contemporary Māori death rituals, which, in turn, forms the unique attitudes that Māori have towards death
He whakanui i ēnei tau, e rima tekau o Te Whare Wānanga o Waikato
No full textAku tau ki Waikato: 1986-2003
A Block
Koia tērā, ko te Tari Māori (Māori Department), ko Timoti Kāretu te tumuaki, ko tōna kāhui kawe i ngā mahi ko te momo he wā tōna he pūkenga, he ahonuku, he ahorangi, he tākuta, he tohunga; he wā anō he pāpā, he whaea, he matua kēkē, he whaea kēkē; he wā anō he haututū, he hangarau, he whakatoi, he hoa tonu. Ko te tohu kē ia e whakaatuhia nei, ko te mātau o tēnei hanga ki te hāpai i te momo taera e hua ai te pai ki te ākonga, ki te mahi, ki te hapori.
Koia hoki te momo e whakamātauhia ana e te ao Pākehā; te mōhio kē, te tirohanga kē, te pōhēhē, te ture, te kawa me ngā tini aha kē. Koia tonu te momo e whakamātauhia ana e te ao Māori; ōna manako, ōna wawata, ōna taumahatanga, ōna piki, ōna heke. Ko te wā hui ki ngā kaimahi i Te Tari Māori he whakamoemoe i ngā utanga a te whare wānanga me ā te iwi kia whakapōtaehia he ākonga, me te mea, kia puta tonu hei tamāhine, hei tāhae, hei irāmutu, hei mokopuna e “toa ai rātou hei iti kotahi harakoa mō te iwi”. Kātahi nā te whiu ko tēnā, he taumahatanga kāore e pērā rawa te wahatanga e ngā kaimahi Pākehā i roto i ngā kura wānanga pēnei. Heoi anō, ko ia tērā ngā wheako o te wā, ahakoa nō nākua rawa nei i mārama ai taua here ki aua kaimahi, ka mahara iho au ki taua wā, ka mīharo tonu i te kaha o ērā pūkenga2 ki te whakatutuki i te wāhi ki a rātou. I tēnei punua hokinga mahara, ka aro ki ēnei mātua marau e rua, arā, ko te kawea o ngā mahi e taea ai e te Māori, ākonga mai, pūkenga mai, kaupapa mai, i te ao whare wānanga Pākehā, ka tahi; ka rua, ka aro ki ētahi o ngā āhuatanga e honohono ana ki te iwi
"Ko te waihanga me nga wehewehenga o te whaikorero": The Structural System of Whaikorero and its Components
Get PDFTe Ao o te Whaikōrero
No full textThis thesis is the first to be written and submitted entirely in the Māori language only at the University of Otago.Te Ao o te Whaikōrero, the ‘world of Māori oratory’, explores the complexity of Māori oratory, both past and present. What makes whaikōrero more than merely a theatrical speech is the origin and function of the various components, the rites associated with the selection and qualification of its exponents, and its delivery. This thesis delves into the underlying philosophies inherent in whaikōrero which impact on, and are influenced by, a diverse range of systems within the Māori world, its culture, etiquette, and belief system. We must also recognise the effect of colonisation and urbanisation on Māori practices. Whaikōrero is tragically undermined by some of its ‘performers’ and observers alike, and possibly, through ignorance, arrogance and complacency, a sense of disregard has developed about its true value. The effect of this is whaikōrero of inferior quality. With this in mind, this thesis expounds the ‘underlying philosophies’ of whaikōrero through both oral and literary sources, as well as objective and subjective discussion.
The chapters illustrate the inter-tribal, intra-tribal, and individual variations which make each delivery of whaikōrero unique. The thesis begins with the origin of whaikōrero, after which modes of learning and the acquisition of whaikōrero are discussed. This provides the basis to discuss the locations where whaikōrero takes place and who is permitted to deliver whaikōrero. Having designated the people to deliver whaikōrero and their ‘space’ for delivery there is an exploration of the speaker, and the attributes which qualify a particular individual, or the type of delivery that is acceptable. The issue of ‘quality’, or lack of it, is of paramount importance in terms of the mana of the individual performer, and the people (s)he represents. The range of information discussed up to this point is historical and tracks the evolution of whaikōrero to the present; the conclusion, therefore, also addresses some of the issues raised which are potentially challenging in regard to current adherence to custom and etiquette. This opens the window into the future of whaikōrero, and what adaptations may lie ahead. Perhaps with broader, and more in-depth discussion, and in particular, the explanation of the diversity of whaikōrero, this thesis will provide a) a means by which the spirit of older whaikōrero can be reinvested in the modern context by current and potential orators, and b) raise the awareness of speakers whereby they themselves can seek excellence in their own whaikōrero. Perhaps with an invigorated approach to both the delivery, observance, and a more informed appreciation of whaikōrero, there will be a resurgence of excellence in whaikōrero.UnpublishedArcher, C. 2003. “Some Key Aspects of Māori Oratory: how they compare with European Oratory, and implications for the teacher of Public Speaking.” A thesis submitted in partial fulfillment of the requirements for the Fellowship of Speech New Zealand in Teaching Public Speaking and Communication.
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Ko te waihanga me nga wehewehenga o te whaikorero: The structural system of whaikorero and its components
No full textPrior to European colonisation, the Māori people of New Zealand used whaikōrero1 (oration) as the primary medium for expressing opinion; presenting topics for discussion; and enabling decision-making regarding all matters affecting living arrangements and work, including decisions concerning daily, monthly and annual activities critical to the safekeeping of the people. While Cleve Barlow defines whaikōrero as the “greetings expressed by elders on marae courtyards during assemblies of people,” this is an inadequate description of whaikōrero in that it does not take into account many of its functions and its vagaries. In the 21st century, whaikōrero remains a system pivotal to the operation of Māori culture yet like any system, it is affected by the changing context. This article examines systemic limitations to whaikōrero and how these are manifested duly or unduly within contemporary Māori oration practices.
Through several interpretations of whaikōrero provided by a number of kaumātua (Māori elder/s) , this article will discuss the systemic structure of whaikōrero and its components, specifically regarding the system of whaikōrero that occurs during the formal rituals of encounter between tangata whenua (hosts) and manuhiri (visitors); that is, the system of whaikōrero followed by kaikōrero tangata whenua (or the oration of host speakers) and kaikōrero manuhiri (the oration of visiting speakers).PublishedTRUEKTH Mataira, Te Kura Pūaotanga (Hamilton: Waikato Polytechnic, 1995). /M King (ed.), Te Ao Hurihuri (Wellington: Hicks Smith, 1975), 21. / C Barlow, Tikanga Whakaaro (Auckland: Oxford University Press, 1991), 165. / A Salmond, cited in M Bloch, Political Language and Oratory in Traditional Society (London:
Academic Press, 1975), 52. / H Tauroa & P Tauroa, Te Marae: A Guide to Customs and Protocol (Auckland: Reed, 1986),
65-66. / Kaumātua Hohepa Kereopa of Tūhoe. / Kaumātua Pou Te Mara of Tūhoe. / Kaumātua Hirini Melbourne of Tūhoe and Kahungunu. / Kaumātua Hīeke Tupe of Tūhoe. / Kaumātua Kei Merito of Ngāti Awa / Kaumātua Ranginui Walker of Te Whakatōhea. / Kaumātua Te Kotahitanga Mahuta of Waikato-Maniapoto. / Kaumātua Awanui Timutimu of Tūhoe. / Kaumātua Tïmoti Kāretu of Tūhoe and Kahungunu / Kaumātua Awanui Timutimu of Tūhoe. / Laumātua Tāmati Reedy of Ngāti Porou. / Kaumātua Mauriora Kingi of Te Arawa. / Kaumātua Hapi Winiata of Te Arawa. / Kaumātua Hohepa Kereopa of Tūhoe. / Kaumātua Kimoro Pukepuke of Tūhoe. / Kaumātua Whitu Waiariki of Tūhoe.
/ T Kāretu, “Language and protocol of the marae,” in M. King (ed.) Te Ao Hurihuri, 35. / P Awatere & K Dewes, Tauparapara from Te kawa o Te Marae, Audio-tape recording.
(Wellington: Victoria University Anthropology Department, 1963). / Kaumātua John Tahuri of Tūhoe. / Kaumātua Pita Iraia of Ngāti Whare. / Kaumātua Koro Dewes of Ngāti Porou. / Kaumātua Taua Pouwhare of Tūhoe. / Kaumātua Hīeke Tupe of Tūhoe. / Kaumātua Kimoro Pukepuke of Tūhoe. / Kaumātua Pat Hohepa of Ngāpuhi.
/ Kaumātua Tāmati Kruger of Tūhoe. / Kaumātua Mehaka Herewini of Tūhoe
He Taoka Kōrerorero The Role of Kāi Tahu Grandparent-Grandchild Communication in Positive Identity Development: A Qualitative Inquiry
No full textOver the last three decades, research into the effects of mother-child reminiscing conversations on children's development has provided a significant insight into how the conversations we have as children impact our development into adolescence (Jack, MacDonald, Reese & Hayne, 2009). Recently, narrative research has extended to include intergenerational narratives and the possible impacts of intergenerational reminiscing on individual identity development (Merrill & Fivush, 2016; Reese, Fivush, Merrill, Wang & McAnally, 2017). This thesis presents a novel exploratory inquiry into how Kāi Tahu grandparents communicate with their grandchildren and how this in turn contributes to the grandchild’s sense of belonging within the Kāi Tahu tribe. Seven kaumātua (grandparents) aged between 52-71 years completed semi-structured, open-ended interviews with topics relating to the primary communication practices between themselves and their mokopuna (grandchildren). This included, the main methods of communication, topics of conversation and the context in which these conversations occurred. Additionally, grandparents also discussed the extent to which they believed conversations about family history and whakapapa influenced their grandchild’s’ sense of belongingness within the tribe. Thematic analysis of the results revealed six main themes. The first theme, ‘Kā kaupapa kōrero: Topics of conversation’, explores frequently reported topics of conversation among grandparents and grandchildren. The second theme, ‘Kā rautaki kōrero: Methods of communication’, addresses the impact of geographic location on grandparent-grandchild communication and the role of social networking sites in the grandparent-grandchild relationship. The third theme, ‘Kā horopaki: The context of grandparent-grandchild communication’, describes when and where conversations typically took place. The fourth theme, ‘Aoraki Matatū: Expressions of Kai Tahu identity’, examines the perceived importance of ancestral narratives on grandchildren’s sense of tribal identity and the role of the grandparent in their grandchild’s tribal involvement. The fifth theme, ‘Ka hokika maumahara: Reminiscing practices’ explores how often grandparents talk and reminisce about various events. The final theme, ‘He kākau aroha: A grandparent’s love’ describes how love was at the center of all grandparent-grandchild communication. The results of this study may help inform future narrative development and identity research
Te Ao o te Whaikōrero
Get PDFThis thesis is the first to be written and submitted entirely in the Māori language only at the University of Otago.Te Ao o te Whaikōrero, the ‘world of Māori oratory’, explores the complexity of Māori oratory, both past and present. What makes whaikōrero more than merely a theatrical speech is the origin and function of the various components, the rites associated with the selection and qualification of its exponents, and its delivery. This thesis delves into the underlying philosophies inherent in whaikōrero which impact on, and are influenced by, a diverse range of systems within the Māori world, its culture, etiquette, and belief system. We must also recognise the effect of colonisation and urbanisation on Māori practices. Whaikōrero is tragically undermined by some of its ‘performers’ and observers alike, and possibly, through ignorance, arrogance and complacency, a sense of disregard has developed about its true value. The effect of this is whaikōrero of inferior quality. With this in mind, this thesis expounds the ‘underlying philosophies’ of whaikōrero through both oral and literary sources, as well as objective and subjective discussion.
The chapters illustrate the inter-tribal, intra-tribal, and individual variations which make each delivery of whaikōrero unique. The thesis begins with the origin of whaikōrero, after which modes of learning and the acquisition of whaikōrero are discussed. This provides the basis to discuss the locations where whaikōrero takes place and who is permitted to deliver whaikōrero. Having designated the people to deliver whaikōrero and their ‘space’ for delivery there is an exploration of the speaker, and the attributes which qualify a particular individual, or the type of delivery that is acceptable. The issue of ‘quality’, or lack of it, is of paramount importance in terms of the mana of the individual performer, and the people (s)he represents. The range of information discussed up to this point is historical and tracks the evolution of whaikōrero to the present; the conclusion, therefore, also addresses some of the issues raised which are potentially challenging in regard to current adherence to custom and etiquette. This opens the window into the future of whaikōrero, and what adaptations may lie ahead. Perhaps with broader, and more in-depth discussion, and in particular, the explanation of the diversity of whaikōrero, this thesis will provide a) a means by which the spirit of older whaikōrero can be reinvested in the modern context by current and potential orators, and b) raise the awareness of speakers whereby they themselves can seek excellence in their own whaikōrero. Perhaps with an invigorated approach to both the delivery, observance, and a more informed appreciation of whaikōrero, there will be a resurgence of excellence in whaikōrero.UnpublishedArcher, C. 2003. “Some Key Aspects of Māori Oratory: how they compare with European Oratory, and implications for the teacher of Public Speaking.” A thesis submitted in partial fulfillment of the requirements for the Fellowship of Speech New Zealand in Teaching Public Speaking and Communication.
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From a Letter I Imagine.
Get PDFI feel so blessed to have been raised in the era which actualized the term mātua rautia - that is, to be raised by a number of elders. In reflecting on my early years, it felt like many of my memories were of the people I met, and it seemed everyone was an aunt, an uncle, a nanny or a koro. As such, I would also be privileged to go from house to house, marae to marae, and be loved/spoilt by all those adults. In addition, I got to play with all the cuzzies and eat at their homes or they at ours, or at our marae. But I would always return home to our small 1.5-bedroom house which accommodated six of our family of eight.
 
Mā te taki te kāhui ka tau - Te Waiaro ki te Reo Māori i ngā Hinonga Kāwanatanga
Get PDFKo te reo Ingarihi te reo whānui-te-mārama i roto i ngā kura, i te hapori whānui, i ngā hinonga Kāwanatanga hoki o Aotearoa. Ahakoa kua whakapau kaha te tokomaha o ngā tāngata ki te whakahaumanu i te reo Māori, kāore anō te reo Māori kia māori i ngā wāhi katoa o te hapori. Kāore te whai painga o te reo Māori i te kitea whānuitia e te tokomaha o Aotearoa.
He mea whakamana-ā-ture te reo Māori ki Aotearoa i te tau 1987. I te tau 2003 Te Rautaki Reo Māori tuatahi i hangaia ai, ā, i whakahouhia i te tau 2014. Heoi, ka aro tēnei tuhinga ki ēnei rautaki me te whakatinanahia māriretia ōna e te Kāwanatanga ki ōna ratonga katoa. He arotake mātātuhi nō te mahere reo tēnei, ināhoki he huarahi matua hei whakahaumanu i ngā reo o te tokoiti; mā ngā wheako whaiaro o ngā kaimahi, o ētahi hinonga rerekē o te Kāwanatanga e kitea mai ai he ture ā-tuhi noa, he rautaki ā-tuhi noa ēnei ki te nuinga o ngā hinonga, arā, he kupu kau.
Ka whakamahuki tēnei tuhinga i te āhuatanga o te mahere reo; he aha ngā mahi mahere reo kua mahia ki Hawai’i, ki Wēra, ki Kānata hei tauira, hei whakatauritenga mō Aotearoa, ā, ka whakamāramatia ngā mahi kua mahia ki Aotearoa. Ka miramiratia ngā hinonga Kāwanatanga hei wāhi whakahirahira ki te whakakaha i te reo Māori, ināhoki kāore anō tētahi atu tuhinga whakapae kia āta titiro ki ngā hinonga Kāwanatanga nei.
Ko ngā kōrero a ngā kaiwhakauru te ngako o ētahi wāhanga. Ka whakamahuki ā rātou kōrero nei i te whakamahinga o te reo Māori; i ngā mahi hāpai, akiaki hoki i te reo Māori; tae atu ki te waiaro mō te reo Māori ki ō rātou ake hinonga. Ka aro ki ngā tāhuhu matua e toru i puta mai i ēnei uiuinga: te rahi o te reo ka whakamahia; te whakatinanatanga o Te Rautaki Reo Māori i ngā hinonga Kāwanatanga; ngā whāinga hoki o ngā kaimahi hei whakarato i ngā ratonga tika mō ngā kiritaki.
Ka whakarawe te wāhanga whakamutunga i ētahi tohutohu hei ārahi i ngā hinonga Kāwanatanga ki te whakatinana i Te Rautaki Reo Māori. Ka whakakōpanihia tēnei tuhinga whakapae ki te taha whakahaere a ngā kaimahi, inā, ki te noho tangata whenua mai o te reo Māori me te wāhi ki te whakatinana i tā te kupu ā-tuhi, ā-waha, i kī atu ai
Sacred Katuiran: Decolonial Sensibility in the Katipunan Papers: An ‘indigenist hermeneutic’ of nineteenth-century Tagalog revolutionary texts
Get PDFIndigenous meanings and renderings tend to be forgotten and buried, and even erased, by non-indigenist interpretations and translations. This is a case study of an ‘indigenist hermeneutic’ approach to a re-translation of the “Kartilya” and other selected texts authored by members of the Katipunan, a nineteenth-century revolutionary movement against Spanish colonial rule in the Philippines. The Tagalog word 'katuiran', which is often translated to ‘reason’, in support of a prevailing narrative in Philippine historiography that credits the European Enlightenment for primary Katipunan ideas, becomes central to the research as intertextual analyses unearth a variety of its forgotten meanings and usages, and concomitant mistranslations. A comparative conceptual analysis of 'katuiran' and the Māori word 'tikanga' opens up a viable hypothesis for an expanded indigenous meaning of 'katuiran', that necessitates the re-translation of many passages and other principle ideas of the Katipunan. This re-translation results in a re-narration that depicts an indigenous nineteenth-century ‘decolonial’ Tagalog movement that sought to delink from European constructs epistemically, ethically and politically; and thus, a re-narration that offers a challenge to a ‘European Enlightenment narrative’ for the Katipunan revolution
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