Toro Mai - Kōrero Pūrākau - Ancient Narratives

Kia kaha, kia māia, kia manawanui!
Be strong, be steadfast, be willing!

My Te Ao Māori journey continues as I worked my way through Massey University Toro Mai Tikanga module over the last few months. I have enjoyed the insights I have been gifted with this course, especially Te Ao Maori's spiritual side, a part of my life that is lacking. These are my notes and thoughts as I try to get my head into the Te Ao Māori world view.

The mother and father of life

Papatūānuku - Earth, Earth mother and wife of Rangi-nui - all living things originate from them.
Rangi-nui - atua of the sky and husband of Papa-tū-ā-nuku, from which union originates all living things.

Tāne Mahuta was the offspring of Rangi-nui and Papatūānuku, and after discussing with his offspring, he forced them apart and was the creator of all living things such as animals, birds and trees by creating space between his parents.

The other children

Rongo-mā-Tāne - atua of kumara, agriculture, and peace
Tangaroa - atua of the sea
Tāne-mahuta is atua of the forests and birds and one of the children of Rangi-nui and Papa-tū-ā-nuku.
Tāwhiri-mātea is atua of the winds, clouds, rain, hail, snow, and storms.

Karakia and Kawa

We perform Karakia to engage within kawa (rituals) that enable groups to move carefully into the realms of Atua. This makes me think how important it is to know the purpose of a hui so the group can connect with the kaupapa and each other.
Karakia heightens our sense of awareness of specific Atua domains before moving into those spaces occurs. For example, if going for a group trail run through the forest performing a karakia supports bringing everyone into the right headspace to stay safe during the run.

Tapu and Rāhui

The observation of tapu helps to regulate safety, promote wellness and mitigate risk within the Māori universe. Tapu is also about the observation of factors that might pose a significant threat or risk to wellbeing. Tapu is used to control how people behaved towards each other and the environment, placing restrictions upon society to ensure that civilization flourished. 

Rāhui is an example of applied tapu and represents a way of restoring balance within the environment and conserving resources. Rāhui can manifest as a temporary ban on access to a particular natural resource or element and can be activated through karakia and the placing of environmental markers such as pou whenua. In some ways, rāhui can be likened to a public conservation, health and safety, and announcement.

I am beginning to understand tapu and rāhui and the benefits they can bring to support wellbeing, especially around the time of whānau passing. Reflecting on my past and not being religious, I wonder if when my nana was passing, the concept of tapu and associated kawa could have supported us over the week? 

Mauri

Mauri is a concept that embodies physical vitality. Mauri can represent the life force within people and across the environment. The observation of tapu protects the essence of mauri. If tapu is disregarded or transgressed, then the mauri can be diminished.

Mauri Ora and Mauri Noho

A state of mauri ora is one of flourishing vitality, wellness, and being actively engaged and present. 
In contrast, mauri noho is a state of languishing vitality, disconnection and inactivity.

Mauri Tau and Mauri Rere

Mauri tau can describe a state whereby the mauri, or lifeforce of a person is settled and open to a process of renewal and rejuvenation. 

On the other hand, Maui rere refers to a state where the mauri is distinctly unsettled and where rejuvenation or renewal may not be possible.

Waiora – environmental wellbeing

The importance of wai (water) to wellbeing is significant.
Waiora includes protecting the environment, so water, land and air are clean, preserving and enhancing biodiversity, and opportunities for people to experience the natural environment. Waiora reaffirms our understanding of whakapapa and the connection to whenua and highlights the importance of sustainability.

Mana

Mana is said to flow from atua. It is also a concept that carries a broad range of interpretations and definitions, such as prestige, dignity, aura, spiritual vitality, influence and importance.

Manaakitanga and Mana Tangata

Manaakitanga is a critical concept that refers to sets of actions, practices and behaviours that embody empathy, compassion, hospitality and generosity. 
It is also a reference to how we look after manuhiri (guests) and indeed each other. 

The expression of Manaakitanga is also recognition of Mana Tangata; the mana of people is enhanced by the nature of our interaction with others. Our actions, practices and behaviours can be said to be mana enhancing or, on the other hand, mana diminishing.

Mana Tūpuna and Mana Atua

Mana Tūpuna refers to the mana of one’s ancestors or tūpuna. Recognition of Mana Tūpuna is also an acknowledgement of mana inherited through whakapapa. 
Mana Atua comes into this world through the energy sources of the Atua – from beyond this world.

Whanaungatanga

A defining aspect of the Māori world view is that we emphasise the collective. Ko tātou katoa is an expression that means all of us. This concept is reflected in kaupapa such as Kotahitanga (unity), and Whanaungatanga (social connectedness). In the māori world view, the collective is more important than the individual. As a result, māori are brought up to be humble and do not readily share their strengths or skills. 

Whānau is a term that refers to your extended family, not just the immediate nuclear family (mother, father, brother and sister etc.), but encompassing grandparents, uncles, aunties, nieces, nephews, cousins and whoever might be closely connected. 

Kaupapa whānau, on the other hand, is a more modern term used to describe a collective of families who connect through a particular kaupapa. Common examples of kaupapa whānau include the touch rugby whānau, the Kura whānau, the kapa haka whānau, the kōhanga whānau.

Hapū is a term that is similar to the concept of community. It is a group who share a common ancestor (tūpuna) and rely on shared resources daily, for example, a fishing ground, a kōhanga reo, a kura, a mahinga kai (food gathering space).

An iwi is a collective of hapū or sub-tribes connected through whakapapa in a common ancestry and who unite as a collective or a consortium for particular reasons. For example, iwi might cooperate in natural disaster times or when critical political decisions are required. The Waitangi Tribunal has tended to engage with iwi; however, Te Tiriti o Waitangi was primarily signed by hapū leaders.