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    He kura whenua, he kura reo, he kura tangata : relationships over time between the land, the language, and the people : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy at Te Kunenga ki Pūrehuroa, Turitea Campus, Massey University, Manawatū, Aotearoa
    (Massey University, 2024-11-12) Morris, Hone Waengarangi
    Taipitopito Kei tua o te kupu tā he kura whenua, he kura reo, he kura tangata is the fundamental inspiration of this research. The phrase implies beyond the written word, there lies another realm, another experience, another perspective. This research will explore the relationships over time between the land, he kura whenua, the language, he kura reo, and the people, he kura tāngata within the narratives pertaining to the lands and waterways, the language on the land and the tūpuna connected to the land blocks, Rākau-tātahi, Ōtāwhao, Whenuahou and Waikōpiro, in the Tamatea Central Hawke’s Bay tribal district, incorporating the townships of Takapau, Waipukurau, Waipawa, Porangahau and surrounding areas. The ultimate wish in pursuing this area of research is provide access to the historical account of how the hapū of the Rākautātahi, Takapau regions are connected to the land and each other. Through providing a detailed account of the ancestors movements, their settling of the lands, the daily activities and the intimate connection reflected in the kupu and the origins of place names left on the land, the present generation and future generations will forever be connected to the land and the language used by the ancestors to strengthen individual and collective identity fulfilling the fundamental aim of this thesis, he kura whenua, he kura reo, he kura tangata. The relationship between the land the language and the people is the primary focus of this research drawing on traditional Indigenous lore and natural order: from time immemorial Māori have believed, as with many Indigenous peoples, that they belong to the whenua rather than the colonised concept of the whenua which belonged to them. Reference to written law feeding the public domain and constraint of sovereign order will be applied for comparison and contrast through the unique narratives articulated by tūpuna from 1883 – 1892—when the four land blocks in this research were investigated—within the proceedings of the Native Land Court, Te Kōti Whenua Māori borne out of statutes, Native Lands Act of 1862 and given authoritative power under the Native Lands Act on 30 October 1865. The moods of the land, the river, and its tributaries, conveyed by the stories and the perspectives of tūpuna underlie this research. For centuries narratives were conveyed orally by tūpuna, from generation to generation through the lens of traditional Indigenous lore and of the natural order to strengthen understandings that all living things are connected; within that understanding Māori possessed an inseparable collective connection to the land, the waterways, and the stories. Rereata Makiha (2021) refers to a whakatauākī by Tūkakī Waititi sharing the same reasoning as tūpuna regarding inseparable collective connection to the land, the waterways, and their respective stories, “Kāhore he aha i hangatia, i ahu noa mai rānei kia noho wehe i tēnei ao, ahakoa matangaro ka mōhiotia te mauri” Nothing was ever created or emerged in this world to live in isolation, even a hidden face can be detected by its impact on something. This research dives into narratives expressed during times of peace and times of conflict, quintessentially revealing a mindset that once walked side by side with the Gods and communicated to all living things as a brother or a sister, a guardian or parent. This is the story of the hapū of Tamatea-Heretaunga district and their lived experiences with the land. The research draws largely on the evidence provided by tūpuna in Native Land Court cases from 1883 through to 1892. Fundamentally, this research embodies the adage that, “the land is in the language and the language is in the land”, kei te whenua te reo, kei te reo te whenua, a phrase borne out of initial discussions with Professor Cynthia White, Pro Vice Chancellor, College of Humanities and Social Sciences about my research which can be articulated together with the phrase, “the land remembers” Logan (1975). To this I add the following thought, “tukua te whenua kia kōrero”, let the land speak, a statement I made to a group of tourist operators 23/06/19 when explaining the Te Waha-o-te-Kurī educational kiosk based at the eastern end of the Manawatū gorge, at Ferry Reserve. This thesis answers the following question, “What was the relationship over time between the land, the language and the people within the specific land blocks bordering Te Awa Pokere-a-Tama-kuku and its tributaries?”
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    Kia Tiori ngā Pīpī: mā te aha e kōrero Māori ai ngā taitamariki o ngā wharekura o Te Aho Matua? He tuhinga roa hei whakatutuki i ngā tikanga o Te Tohu Kairangi i Te Kunenga ki Pūrehuroa, Papaioea, Aotearoa
    (Massey University, 2015) Poutū, Hinurewa
    I ara ake te kohanga reo, nawai ra, ko te kura kaupapa Maori me te wharekura, i te mura o te ahi, i ta te iwi Maori pakanga ki te whakaora i tona reo. Heoi, ka pahemo tona toru tekau tau, a, e ai ki nga tatauranga o na tata nei kei te taheke tonu te taupori o te arero matatau ki te reo Maori. Na reira, kaore ano te puehu kia tau, kei te kakari tonu kia haumanutia ake te reo taketake o Aotearoa. Ka mutu, kua tupu mai he reanga taiohi i nga wharekura, me te aha, he toa taitamariki kei te aro a-kapa hei hapai, hei wawao i te reo kia ora tonu ai apopo. Ko nga whanonga reo me nga waiaro o taua hunga te matapihi ki te oranga o te reo a nga tau e tu mai nei, heoi kaore ano nga pitopito korero mo te reanga taiohi kia aroa nuitia i roto i nga rangahau mo te reo Maori. Tera ia te tuatau, ma te korero i te reo ka ora taua reo. Na kona i toko ake te patai, ma te aha e korero Maori ai nga taitamariki o nga wharekura o Te Aho Matua? He aha nga whakaawenga e korero Maori ai taua whakatupuranga? Otira, ki a wai, ki hea, hei ahea ratou korero Maori ai? He mea kawe tenei rangahau i raro i nga tikanga Maori, i Te Aho Matua o nga Kura Kaupapa Maori me ta te Maori kaupapa rangahau. I whaia te rangahau tatauranga hei kohikohi i nga raraunga mo te whanuitanga o te kaupapa, a, ka uiuia nga tangata kia rangona te hohonutanga o nga pitopito korero. E 478 katoa te hunga i whakautu i te rarangi patai i te ipurangi, otira he akonga o naianei, o mua hoki, no nga wharekura puta noa i Aotearoa. He mea uiui nga pukorero e 51 o nga wharekura e whitu o te rohe o Te Upoko-o-Te-Ika. Ko ratou ma nga taitamariki kei te wharekura tonu e ako ana, ko era kua wehe, kua puta ki te ao whanui, tae atu ki etehi o nga matua me nga pouako. Na, ehara i te mea he mama tenei mea te tupu mai i te taiao reo Maori. Kua riro ma te matatahi e waha nga tumanako o nga matua ki te oranga o te reo. Otira, he matatini te tuakiri o te taiohi reo Maori, e noho nei i te ao hurihuri, e patukituki ana, e taukumekume, e whiwhiwhi ana. Ara nga moreareatanga, nga akinga me nga whakawai o te aropa, o reo ke, o tikanga ke, o hangarau ke hoki. Ko te whanau, ko te kura, ko te tuakiri ake o te taiohi wharekura, tae atu ki nga whakaawenga o te ao whanui e whakaaweawe mai ana i te korero Maori a tenei reanga.
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    Kia Tiori ngā Pīpī : mā te aha e kōrero Māori ai ngā taitamariki ngā wharekura o Te Aho Matua? : he turinga roa hei whakatutuki i ngā tikanga o Te Tohu Kairanga i Te Kunenga ki Pūrehuroa, Papaioea, Aotearoa
    (Massey University, 2015) Poutū, Hinurewa
    I ara ake te kohanga reo, nawai ra, ko te kura kaupapa Maori me te wharekura, i te mura o te ahi, i ta te iwi Maori pakanga ki te whakaora i tona reo. Heoi, ka pahemo tona toru tekau tau, a, e ai ki nga tatauranga o na tata nei kei te taheke tonu te taupori o te arero matatau ki te reo Maori. Na reira, kaore ano te puehu kia tau, kei te kakari tonu kia haumanutia ake te reo taketake o Aotearoa. Ka mutu, kua tupu mai he reanga taiohi i nga wharekura, me te aha, he toa taitamariki kei te aro a-kapa hei hapai, hei wawao i te reo kia ora tonu ai apopo. Ko nga whanonga reo me nga waiaro o taua hunga te matapihi ki te oranga o te reo a nga tau e tu mai nei, heoi kaore ano nga pitopito korero mo te reanga taiohi kia aroa nuitia i roto i nga rangahau mo te reo Maori. Tera ia te tuatau, ma te korero i te reo ka ora taua reo. Na kona i toko ake te patai, ma te aha e korero Maori ai nga taitamariki o nga wharekura o Te Aho Matua? He aha nga whakaawenga e korero Maori ai taua whakatupuranga? Otira, ki a wai, ki hea, hei ahea ratou korero Maori ai? He mea kawe tenei rangahau i raro i nga tikanga Maori, i Te Aho Matua o nga Kura Kaupapa Maori me ta te Maori kaupapa rangahau. I whaia te rangahau tatauranga hei kohikohi i nga raraunga mo te whanuitanga o te kaupapa, a, ka uiuia nga tangata kia rangona te hohonutanga o nga pitopito korero. E 478 katoa te hunga i whakautu i te rarangi patai i te ipurangi, otira he akonga o naianei, o mua hoki, no nga wharekura puta noa i Aotearoa. He mea uiui nga pukorero e 51 o nga wharekura e whitu o te rohe o Te Upoko-o-Te-Ika. Ko ratou ma nga taitamariki kei te wharekura tonu e ako ana, ko era kua wehe, kua puta ki te ao whanui, tae atu ki etehi o nga matua me nga pouako. Na, ehara i te mea he mama tenei mea te tupu mai i te taiao reo Maori. Kua riro ma te matatahi e waha nga tumanako o nga matua ki te oranga o te reo. Otira, he matatini te tuakiri o te taiohi reo Maori, e noho nei i te ao hurihuri, e patukituki ana, e taukumekume, e whiwhiwhi ana. Ara nga moreareatanga, nga akinga me nga whakawai o te aropa, o reo ke, o tikanga ke, o hangarau ke hoki. Ko te whanau, ko te kura, ko te tuakiri ake o te taiohi wharekura, tae atu ki nga whakaawenga o te ao whanui e whakaaweawe mai ana i te korero Maori a tenei reanga.
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    He mahere mō te oranga tonutanga o te hapū o Ngāti Pareraukawa : he pūhā rikiriki i kohikohingia i ngā one mahana o Raumātangi : he mea whakaemi ēnei kōrero e ētehi o ngā uri o Ngāti Pareraukawa / nāku, nā Petina Bray Winiata i tuitui ; nā mātou katoa o Ngāti Pareraukawa ēnei kōrero
    (Massey University, 2014) Winiata, Petina Bray
    Ka rere ngā whakaaro mō te pūtake o te oranga o te Māori kia mārama ki te āhua o ngā mahi, o ngā whaiaro o te Kotahitanga o Awa, o Raukawa, o Toa i roto i ngā tau. Nā whai anō i tū ai a Whakatupuranga Rua Mano, he mahere whakapakari i ngā iwi, mō ngā tau rua tekau mā rima i roto i ngā taonga tuku iho. E whā ngā mātāpono i ārahi i ngā mahi whakapakari o te Kotahitanga. He kura te tangata; whakapakaritia. Ko te marae te tino kāinga; tiakina. He taonga te reo; whakaorangia. Ko te tino rangatiratanga; whāia. He tini ngā hua o Whakapuranga Rua Mano i puta mō te oranga tonutanga o te Kotahitanga, o Ngāti Pareraukawa hoki. Kua pakari te mōhiotanga o ngā uri ki āna kōrero tuku iho. Kua whakapaipaitia ngā marae o te Kotahitanga. Kei te rangona, kei te kōrerotia, kei te kitea te reo. Kua whakaahuangia te tino rangatiratanga i te tūnga o Te Wānanga o Raukawa ki Ōtaki. Ka hipa te rua tekau mā rima tau, ka huri atu te Kotahitanga i te Pō, ki te Ao Mārama. Kāore i rerekē ēnei mahi whakaora i ngā mahi a ngā tūpuna. Matapaetia ana ka tū tētehi kawenga i te whatinga o te tukunga o ngā taonga tuku iho. Ko te whai o tēnei tohu kairangi, kia tū tētehi kawenga e whakaora ai te hapū o Ngāti Pareraukawa. Ka moe ngā mātāpono tekau o ngā tohu o te whare tupuna whakairo o Ngātokowaru i ngā mātāpono e whā o Whakatupuranga Rua Mano, ka puta ngā hua mō te oranga tonutanga o Ngāti Pareraukawa. Ki tēnei tuhinga, kua tohua ngā mahinga e whā tekau hei whai atu mā Ngāti Pareraukawa e tū ai te āronga o Ngāti Pareraukawa onamata, inamata, anamata.
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    Ora ai te mana o te whānau, inā kōrero Māori? = What is the link between te reo Māori and mana whānau or whānau empowerment? : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori at Massey University, [Manawatu], New Zealand
    (Massey University, 2012) Isaac-Sharland, Whare
    This research project aims to ascertain whether the utilisation of te reo Maori within whanau is an empowering instrument regarding mana whanau inclusive of whanau wellbeing. It explores how immersion within the Maori language influences these whanau participants, and how this lifestyle choice contributes toward wellbeing of whanau and their sense of empowerment. Underpinned by a Kaupapa Maori approach (Smith, 1997), that utilises varying tikanga Maori concepts (Mead, 1996) as guidelines. The overall intention of this project is to provide further information which may potentially assist with attempts to examine the resilience of whanau from an individual and collective perspective. The main outcome from this study is the potential for whanau to identify that te reo Maori is a positive communication technique which enhances whanau and their whanau wellbeing; achieved by a new awareness of the positive influences facilitated by engagement in te reo Maori. This may in turn increase whanau capacity for self development. A further justification of this research is that it will further develop the total immersion Maori lifestyle evidence base, and explore linkages between the use of the Maori language and whanau wellbeing in more detail.