TE AO MAORI

‘Being Maori is hard, being Maori is sad, being Maori is to laugh, being Maori is to cry, Being Maori is forever.’(Walker 1978)

Whanau, marae, hapu and iwi are all interwoven into Te Ao Maori each supporting one another. As a child we learn the importance of each area and the relationships between them. Our whanau will always remain the focal point in Maoridom but the others all have important places in our lives at different times.

Within the whanau structure at the centre you have the child who is supported by their tuakana, who in turn are supported by the parents, who are supported by the grandparents. It must be noted that some people play two or more roles ie parent, tuakana, teina and child. The tuakana/teina relationship with the older sibling or adult guiding the younger has long been entrenched in Maoritanga. Manaakitanga within the family structure is the pulse, break this down and the heart won’t function properly.

‘My mother was the earth, My Father was the sky. They were Ranginui and Papatuanuku, the first parents, who clasped each other so tightly that there was no day.’(Ihimaera 1973) All things in the Maori world are seen as being as a result of Papatuanuku and Ranginui a common bond to all Maori. Equally important are our Waka and knowledge of our Tupuna that trace us back to them. The importance and security these offer underline what it is to be Maori.

Maori are raised with a huge respect for their elders in life and in death through Marae protocol and Tangi. The reverence shown to Tangi which can last for many days highlights the values Maori place in the after world and ones pathway there. The protocol on the Marae emphasises the mana, Maori hold for their Kaumatua, their Kuia and their Tupuna.

Like the Tangi the Hui enables all members of the Hapu to speak freely, if they so desire. The Hui because of this is seen as a fair means for settling disputes and making group decisions, no matter how long it takes. Time is not a concern in a hui, Maori time is never about being on time, more on allowing time to ensure that things are done properly.

The Powhiri entrenched in the concept of Tapu and Noa is more than ritualistic as I’ve heard it described. Manuhere are still considered a threat until after the tapu is lifted by the Tangatawhenua. There are still cases where visitors are turned away at the Powhiri to this day.

Maori tikanga embraces the history and beliefs passed on through karakia, whaikorero and waiata from generation to generation. If more educationalists learnt the language they might gain a better understanding and appreciation of Te Ao Maori. (Vasil 1988)The language so important to Maori, was nearly lost, until initiatives like the Kura Kaupapa and Kohanga Reo were set up.

For todays tamariki attending Kohanga Reo and Kura Kaupapa there are at last institutes that are beginning to right the wrongs and mistakes of the past, by providing culturally appropriate curriculum delivery in Te Reo. Maori now have a platform to deliver the tikanga of their Tupuna and to discover their language.

The mainstream educators still need to review their own practices if this growth is to be fully bicultural. ‘Teachers need to be critically aware of power relations beyond age and status differences at all levels in society including their own classrooms. It is not enough for teachers to look at the level of knowledge they have about other people as this knowledge has limitations if it was created by someone outside the other groups.’(Bishop and Glynn 1999)

Culturally inclusive concepts for Maori children incorporate wairua, hinengaro, whanau and tinana as shown in the context of Whare Tapa Wha. (Durie 1994) Taha Wairua the spiritual side connects the present with the past. Taha Tinana, the physical side, deals with the lower order of cognitive processing. Taha Whanau is the manaakitia, tohatohatia, pupuri taonga, whakamana, whakatakato tikanga and whakatipu. Taha Hinengaro centres on thoughts and feelings. Educators must see the importance of acknowledging all four walls to ensure the individual is not disadvantaged. This model and Macfarlane’s 1997 Hikairo Rationale view the child in a holistic fashion. The Hikairo model places whanau at the centre and outlines a foundation that educationalists may incorporate in their own mahi(Macfarlane 1997). Te wheke as shown by Rose Pere is tamariki based with the child surrounded by aroha from many sources.