Te Whakamānawa for Facilitators - Reflections Module One - Ko Wai Tātou / Who Are We?

How well do I know myself?

This learning has been very contentious and made me realise just how little I know about my ancestry and past. A week after completing this module, I was contacted by a distant relative who has put together a Maddren Family site of all the family history back several generations. Very timely and well-received.

Part of the module was to look at my cultural iceberg and reflect on it.

Reflecting on my cultural iceberg made me realise some of my unconscious bias and its implications in the relationships with other people, organisations etc.

These are a few of the components of my cultural iceberg:

• A strong sense of fairness and justice
• Strong time management skills and living my life to time
• Communication that includes minimal physical touch, hugs and affection
• Strong respect for elders
• Grown-up being seen, not heard
• Very much a mentality of apprenticeship and doing your time before you become a leader
• Males role in a partnership?

How you feel your whakapapa has impacted your worldview and how you live your life? 

As with many of my generation living in the southern parts of New Zealand, I grew up in a white world with no knowledge of Te Ao Maori all through my school years or tertiary years. In my early teen years, the Waitangi Tribunal gained momentum, and large settlements were made with lots of resentment felt by the local communities.

Over the last eight years, my knowledge of the past and understanding of Te Tiriti o Waitangi has opened my eyes. I think my world view has changed a lot. I am a bit disappointed I never learnt these things growing up!

How you think your whakapapa might impact and influence how you facilitate the learning of others? 

This is changing and will change more as my knowledge and understanding is established more. At the moment facilitation around culture and equity is a bit worrying however as a pakeha it is important I am brave enough to challenge my colleagues, friends and whānau to also look at themselves and how bias in their teaching or interactions impact on others.

This is the pepeha I have been using for the last seven years.

I now need to rework this as I am not tangata whenua I can not claim Aoraki as my mountain, however I can state that I am in the shadow of Aoraki.

Here is the start of my new pepeha

Tēna koutou kua huihui mai nei 

Greetings everyone gathered here

E mihi ana ki te mana whenua, Ngāti Moki

Greetings / I acknowledge manawhenua 

Nō  ōku tipuna Madron, Cornwall

My ancestors are from Madron, Cornwall

I tae mai ōku tipuna ki Aotearoa i te tau kotahi mano waru rau whitu tekau ma wha

My ancestors arrived in NZ in the year 1874

Toro Mai - Hauora - Health

What does Hauora mean?

Hauora conveys wellness and vitality from a Māori worldview and describes a way of understanding the holistic nature of wellbeing. Hauora encompasses all of ourselves, our relationships with whānau, hapū and iwi, and our physical environment.

Mana and Mauri

You nourish Hauora with deliberate actions to enhance an individual's mana and mauri. By recognising and supporting each dimension of Te Whare Tapa Whā can help support Hauora.  The wharenui offers a useful analogy to understand Hauora. Sir Mason Durie developed te Whare Tapa Whā in 1983 to understand the interrelated and holistic nature of Hauora. Each taha (side) of the whare represents one of the four cornerstones of Hauora:

The dimensions are
Hinengaro (mental and emotional wellbeing)
Whānau (social and relational wellbeing)
Tinana (physical wellbeing)
Wairua (spiritual wellbeing)

If one element is ignored or not attended to, Hauora can become compromised. All four cornerstones of Hauora are critical for wellbeing.

What areas stand out as being particularly strong or flourishing? 

I feel I am flourishing in these areas of Hinengaro (mental and emotional wellbeing), Whānau (social and relational wellbeing), Tinana (physical wellbeing).

Conversely, are there any particular areas that may be languishing or may require more attention? 

I think an area I need to develop more is Wairua (spiritual wellbeing). I am not sure about connecting with spirituality through a church or religion as some of the values and beliefs do not sit well with me. I may investigate this further in the future. I do like the concept of spirituality format Te Ao Maori word view and the connections to atua.

What strategy might help to strengthen those aspects of Hauora for you and your whānau?

To strengthen all the aspects of Hauora, it is about being present and allowing time to participate in each dimension.

Toro Mai - Te Ao Māori - Guiding Principles

Kaupapa and Tikanga: Guiding principles and cultural practices

The marae is one of the most important and sacred gathering spaces for hapū and iwi and guided by kaupapa and Tikanga. Tikanga is unique to each marae.

Kaupapa (Principles)

On the marae, kaupapa is a guiding principle, value, or purpose. Kaupapa informs Tikanga. The kaupapa of manaakitanga (hospitality) on the marae through Tikanga, includes feeding manuhiri well and welcoming manuhiri (visitors) onto the marae by way of pōwhiri.

Tikanga (Actions, practices and behaviour)

Tikanga is sets of actions, practices, and behaviours appropriate in a given situation; Tikanga refers to culturally informed practices handed down from previous generations of kaumātua, elders. Tikanga can sometimes evolve or adapt to reflect new or altered circumstances. Therefore Tikanga may change. However, the kaupapa itself, the value or guiding principle, does not.

Kawa (Ritual)

Kawa is atua-endorsed rituals that keep people safe and protected. Kawa supports a process to help achieve the goals. Kawa is often started with a karakia to set the scene. 

Karakia (acknowledgement of the atua)

Karakia seek the endorsement of atua and are recited by tohunga (experts) upon entry into and exit from atua domains. The ocean, for example, is acknowledged as the domain of Tangaroa. The forest is the domain of Tāne Mahuta. Karakia helps raise critical awareness before and during entry into atua domains, ensuring participants' mindset is appropriate for the tasks. Karakia necessitates a moment to pause and be mindful of the risks, threats and challenges associated with the environment.

Pōwhiri

Pōwhiri is a ritualised process of welcoming visitors, manuhiri, onto the marae. Each marae has its distinctive way of directing and leading this process. The role of tangata whenua is to uphold the customs and protocols of the marae and maintain the mana of the hapū and iwi. It is the responsibility of manuhiri to be aware of the marae's tikanga and kawa before going on.

Hohou i te Rongo

Hohou i te Rongo is the transition into the realm of Rongo (peace) from the realm of Tūmatauenga (conflict, war) and establishes peace and respect. Hongi is an important part of this process because the sharing of the breath signifies the joining of the two parties' māuri and ethos. Hau is the wind; it is air. It is a distinct energy that belongs to the realm of Tāwhirimātea and refers to the vitality of the universe and people. 

Tangihanga: a period of mourning

A tangihanga is a mourning period that brings together whānau, hapū, iwi and the wider community to grieve the loss of a loved one. Tangihanga takes place at the marae and is one of the most sacred and detailed of all Māori cultural rituals. The Tangihanga ensures whānau pani can be removed from daily tasks so that they mourn their loved one with the support and guidance of their people around them. The rituals and practices performed at Tangihanga stand alone and are unique. Tangihanga is lead by kuia and kaumātua of marae, hapū and iwi, and each marae has particular kawa and tikanga for Tangihanga.

Tangihangi help to support two important outcomes:

Provide the whānau pani with the highest expression of Aroha – unconditional support as they remain in a state of mourning, or tangi. 

Help send the wairua, the spirit of their loved one, onwards into the realm of te pō and on to te moenga roa, the final resting place. 

Whakatau: A Return to Te Ao Mārama

Whakatau signifies the commencement of the whānau pani journey back to te ao marama and their reintegration back to everyday life.

Whakatau ki te Marae

After the burial or nehunga, the whānau pani is called back into the whare tupuna with a Karanga. This Karanga signifies that the most intense period of the tangihanga is now behind the whānau pani. Often it is light-hearted to help lift the burden of loss. 

Hākari

The serving of cooked food as part of a hākari (feast) helps ensure that the Whānau Pani can participate in whakanoa, which is the lifting of the state of tapu they have carried in recent days.

Takahi Whare

To prepare the home of the loved one to be reoccupied again after the tangihanga an ope kaumātua (a group of elders), they will often go to the family home and perform karakia to bless the house, lift tapu and enable whānau to return to reoccupy that space.

Hura Kōhatu

Hura Kōhatu is the unveiling of the headstone in the urupā (cemetery). The Hura Kōhatu occurs anytime from a year (sometimes longer) after the tangihanga.

Tikanga at home

Tikanga is not limited to the marae or formal occasions. Here are some of the ways that Tikanga can be applied at home – te kāinga.

Kaua e noho ki runga i te tēpu (refraining from sitting on tables)

Sitting on tables designated for kai should always be avoided as it is considered offensive to Māori. Therefore, it is best to avoid sitting on any table rather than speculating whether it is for food use or not.

Kaua e noho ki te urunga (refraining from sitting upon pillows)

The head is tapu; therefore, we need to be careful about things that are related to māhunga (the head), including pillows. Sitting on a pillow compromises the tapu of the person who uses it and could diminish their mana. Similarly, intentionally stepping over another person, especially when we are on a marae, can also jeopardise mana.

Kaua e kawe kai mā runga i te māhunga o te tangata (refraining from passing cooked kai over someone's head)

Cooked kai, is noa; it is an agent for lifting tapu. Passing kai over someone's head compromises tapu and can potentially diminish the mana of that person. There is the real and present risk of being burnt by hot food.

Te tapahi matikuku, maikuku me te makawe (cutting & disposing of fingernails, toenails and hair)

Matikuku, maikuku and makawe come from the tinana (body). Removing these items from the body can lead to a person's mauri's potency or life force weakening. Cutting fingernails should also happen outside and well away from areas like the kitchen (he wāhi kai).

Te tiaki kākahu me ngā taputapu (taking care of clothing and personal possessions)

Anything that is attached to or used for the tinana, like clothing or towels, should be safeguarded. It is essential to store these personal possessions thoughtfully. 

Kia mārama, kia mōhio ki te tapu me te noa (keeping things that are tapu separate from things that are noa)

Tikanga and Kawa help keep things that are designated as tapu separate from that which is noa, this also helps to protect mana and mauri. Common practices keep kai away from areas such as the whare tupuna and wash tea towels separately from bath towels.

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.