Te Uruao

“Kaitiakitanga (guardianship) rights and responsibilities should be reflected, accepted and respected in scientific enquiry. The natural environment should be sustained for future generations by good decision-making practices. Under kaitiakitanga protocols and principles, decisions over the preservation of the environment that include scientific underpinnings are the responsibilities of whānau and hapū to oversee who maintain mana whenua in their communities. Indigenous knowledge in local communities is better equipped to commit to long-term “sustainability and wellbeing” (Allen, et al. 2009, p. 240). It advocates for genuine and respectful relationships between mātauranga Māori and science in research projects” (p. 56).
Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education – a book written by Kate Souness, 2022 www.teuruao.co.nz

Tū ana tatou ki ō tatou pae maunga
Our tupuna give us the horizon.
Ancestral mountain dreams.
A quote from Waitohu, A Journal For Making Meaning by Dr Hinemoa Elder

Sustainable Management of Resources
“Kaitiakitanga encompasses cultural practices derived from a foundation in the traditional Māori worldview (Roberts, et al., 1995) to safeguard the environment and protect it for future generations. This traditionally-based principle was a complex right and responsibility of hapū (subtribes) to make sure that their territories were respected and looked after. Sustainably managing resources and managing rāhui (restrictions) were integral to kaitiakitanga. If, for example, an area was being overfished in the ocean or too many pāua were being taken, hapū may call for rāhui over that area until the resource has had time to regenerate” (p. 55).
Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education – a book written by Kate Souness, 2022 www.teuruao.co.nz

Kaitiakitanga – Looking after our world
“This caring and responsible act of kaitiakitanga is intrinsic in all Māori understandings of science pertaining to the natural environment. Furthermore, the act of caring applies to education and teaching future generations knowledge that pertain to kaitiakitanga” (p. 55).
Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education – a book written by Kate Souness, 2022 www.teuruao.co.nz

Oturu
Te Wai Pounamu
Te Waka a Maui
Kurahaupo
Traditional signs
Meteorology

Whakatangata kia kaha
Follow your heart
A whakataukī in ‘Waitohu’ by Hinemoana Elder

Waka Ama – A sport that prioritises cultural inclusion and Hauora
From humble beginnings, waka ama has grown as a sport right throughout New Zealand.
In some parts of New Zealand, waka ama is particularly successful in schools where the sport is included as a sport option (Souness, 2022, p. 161.

Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education – a book written by Kate Souness, 2022 www.teuruao.co.nz

Kaupapa Māori – An inclusive approach to education – Sustainable solutions – Looking after our islands
“Concluding solutions highlight the need for curriculum content to become more inclusive of Māori knowledges so that tomorrow’s tamariki can benefit from knowledge that will ultimately provide solutions toward looking after our planet (Souness, 2022, p. 21).
Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education – a book written by Kate Souness, 2022 www.teuruao.co.nz
̄ori

Ka mahi te tawa uho ki te riri
Well done, you whose courage is like the heart of a tawa tree
Mauriora – Wisdom From The Māori World, 2023, by Peter Alsop & Te Rau Kupenga

Tangata ako ana i te kāenga, te tūranga ki te marae, tau ana
A person nurtured in the community contributes strongly to society
Mauriora – Wisdom From The Māori World, 2023, by Peter Alsop & Te Rau Kupenga

Kia ū ki te pai
Cleave to that which is good
Mauriora – Wisdom From The Māori World, 2023, by Peter Alsop & Te Rau Kupenga

Te Wiki o Te Reo – Mahuru 2024

Celebrate Te Wiki o Te Reo Māori this year by reading new books. Te Kāpehu Whetū is a book that celebrates traditional voyaging and navigation concepts in Te Reo Māori and English as a bilingual resource. Te Kāpehu Whetū (Star Compass) shows how to identify star rising and setting positions including the Matariki star cluster at the time of the Māori New Year. Books can be purchased on www.teuruao.co.nz

Te Wiki o Te Reo – Mahuru 2024
Celebrate Te Wiki o Te Reo Māori by reading a bilingual book.
Te Kāpehu Whetū - The Star Compass
www.teuruao.co.nz
Learn how to locate Matariki and Puanga on the horizon line at the time of the Māori New Year. Begin your journey in understanding how to identify Matariki in the night sky and the significance of Matariki and Puanga that tell us that it is the Tau Hou Māori (Māori New Year).

Tukua ki tua,
ki ngā rā o te waru e
Leave it for the future, for the days when food is scarce
Mauriora – Wisdom From The Māori World, 2023, by Peter Alsop & Te Rau Kupenga

Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education
Transformative Education approach
The inclusion of Māori knowledges in education has the potential to transform Māori futures and place in Aotearoa.
(Page 158, Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education, 2022)
www.teuruao.co.nz

… whakawhānaungatanga is a central part of the principles of the voyage and as kaumoana (crew) and kaitiaki (guardians), we, as crew were responsible to care for each other, our waka and the environment around us. These values are all part and parcel of being on a waka and living traditionally. Without this, it would be very difficult to be at one with the environment (Souness K., 2022, Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education, p. 34)

He waka eke noa
A vehicle upon which everyone may embark
Mauriora – Wisdom From The Māori World, 2023, by Peter Alsop & Te Rau Kupenga

The significance of pōwhiri to people of the moana, people of Te Moana Nui a Kiwa - Mauri
It was evident in the pōwhiri what the arrival of the waka hourua from Aotearoa meant to the Rapanui people. Emotions soared and tears streamed down my face throughout the pōwhiri. The second phase of the pōwhiri was a short hike uphill to a sacred site to one side of the bay, that jutted out towards the sea. Marked by rocks, the site was significant. We all had to eat root crops cooked in the earth as part of the pōwhiri process. It was at this place that a mauri stone was gifted from Aotearoa that had travelled on board the waka. Mauri means core essence and the mauri stone holds core energies. These energies can be exchanged between peoples. Mauri stones are carried on waka during journeys. It is a traditional practice. Mauri stones are carefully selected before voyages to accompany the waka and crew. Instilled in the mauri stone is the energy of the home people. This energy connects the waka to home and carries positive and loving energy designed to keep the waka and crew safe on the journey. Mauri stones that are gifted to places upon arrival, represent peaceful and loving energy exchange. These mauri stones connect Pacific peoples and mark landing sites of voyages.
(Souness K., 2022, Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education, p. 185)

Water is like Silk

I train on a one-person waka ama most days. This is particularly handy because people have different schedules for team trainings. It ensures I can be on the water. I paddle not because I need to race. I paddle waka because I need to connect to the natural environment and my identity as Māori. It keeps me healthy and provides me with a space to meditate and free myself from the many pressures in today’s society. It reconnects me and grounds me in my culture. Upon reflection this month after one of my paddling sessions on the water, I wrote two poems.

Water is like silk
In the early morning
Or on a calm day

Water is like silk
You can pick it up in your hand
Upon reflection
Soothes the day
Water is like silk
(Personal reflection, January 2021)

(Souness K., 2022, Ko Au He Waka, He Waka Ko Au – Kaupapa Waka and Education, p. 12)

Here is my article from the Herald on our leader’s acknowledgement that Maori did not cede sovereignty. Let me know what you think.

Labour acknowledges Māori did not cede sovereignty

Labour Leader Chris Hipkins has become the first leader of a major political party to acknowledge the historical truth that Māori did not cede sovereignty, in an interview on Te Ao with Moana.

At the time of the signing of the Treaty, the Maori population was between 80 – 100,000 people compared to 2000 settlers. The idea that Māori intended for the Treaty to take from them their tino rangatiratanga is laughable and only something that people like Christopher Luxon, Winston Peters and David Seymour cling to because they think rolling out reality is too hard.

People should know there was an English and Māori version of the Treaty and that the Māori version of the Treaty gained 90% of the signatures.

They should also know that when there is a difference in the versions and disagreements that international law states the indigenous version is the one that is upheld.

Māori didn’t sign away sovereignty no matter how much the angry reactionary right want that to be true and since the signing of the Treaty, the Crown and Māori have worked to try and flesh out the promise of the Treaty.

They managed this with the Treaty principles which provided a guide on how the Crown was obligated to work with Māori to honour a Treaty with an indigenous people who didn’t sign away their sovereignty. These principles were designed in 1987 by the courts and have been accepted and acted on by every government since then.

For the most part, Māori and pragmatic Pākehā have found ways to work together for a better shared future.

The problems have arisen when angry reactionary right wingers who don’t know their history start agitating against the process.
Acknowledging Māori didn’t sign away sovereignty doesn’t mean Parliament must tumble down or a new legal system is necessary, or a new currency created! This isn’t Zimbabwe, and Pākehā farmers are not suddenly going to be moved off their land.

Pākehā and Māori have been learning to work together for almost 200 years. Māori don’t want separatism; they want history accepted and genuine attempts to work together in partnership with the Crown to deliver tangible and much-needed resources so that Māori are able to move forward and turn around some of the negative statistics we all know act as a barrier for Māori to truly thrive.

Yes, the Māori Party want a Māori parliament, separate legal and health systems, and that’s fine and their right to advocate that. However, I believe that most Māori are more focused on housing, jobs and the welfare of their families, the bread-and-butter issues will always be at the forefront.

This along with Māori language and culture being accepted as an integral part of this country’s identity is what I think most Maori want. We don’t want a revolution, we just want to be treated like a respected partner that the judges of 1987 said we were.
I’m with Labour because the only way forward is by working together, accepting the truth of our history doesn’t damage our democracy, it strengthens and grows it for everyone.

By accepting the truth that Māori never ceded sovereignty, Chippy shows us he has the courage and cultural security in his own identity as a Kiwi to lead us away from the dark rhetoric of National, Act and NZ First whose anti-Māori, anti-Treaty, agenda is tearing this country apart.

Chris Hipkins is the Prime Minister this country urgently needs.



https://www.nzherald.co.nz/kahu/labour-acknowledges-maori-did-not-cede-sovereignty-willie-jackson/Q5QXIHITKNAWDJITMBHOYAWF44/