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Tikanga Whakaaro
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Ahuwhenua |
Industriousness |
| I nga wa o mua | In former times |
| ko nga mahi ahuwhenua he mahinga i nga mara | the term Ahuwhenua related to the activities of gardening |
| te keri i te whenua | turning the soil |
| te whakato | planting |
| te ngaki taru | cultivating |
| me te hauhake i nga hua whenua | and harvesting of the fruits of the earth |
| He whakatauki ta te Maori e ki nei .. | There is an old Maori proverb which states ... |
| "He toa piki pari, mate
pari He toa mau patu, mate patu He toa ngaki taru, he kai ma te huhu." |
"A mountain climber may
die through climbing A warrior may die by the sword But the cultivator of the earth will be food for worms." |
| I naianei ... | In modern times ... |
| any industrious person, irrespective of their work. Work is regarded as an ennobling virtue - through work a person gains respect and admiration of family and the community. |
| Aitua was a child of Tumatauenga and his wife Tahutapairu conceived of the wrath and aggression of their father - the God of War. | |
| Any misfortune, not necessarily involving personal injury or loss ... | |
| I enei ra, kua hipokina tenei kupu ki runga i nga mahi kikino katoa, ara, nga mate turorotanga, wharanga me etahi atu mate pera. | Nowadays, the term is used to refer to death, disease, misfortune and accidents. |
| " Kua riro atu koe i te ringa kaha o aitua, Ka kokiri wairua ke te tihi o mauri aitua " | "You have been taken by the strong hand of death, and have ascended the pinnacle of misfortune " |
| Koia enei ko nga taonga katoa
o te matauranga, o te ao wairua me te ao kikokiko kia tupu marama ai nga tangata. |
Akoranga refers to the
traditional teachings of a tribe, both spiritual values and social rules of conduct. |
| Ka whakaakongia e nga kaumatua me nga kuia o tena rohe, o tena rohe nga ture me nga tikanga manaaki tangata hei tuku iho ki nga uri whakatupu. | With particular emphasis upon the ethical values which are handed down by tribal elders to succeeding generations. |
| Often specific to a tribe but having values for all .. |
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Ao Marama ... |
The World of Light usually refers to the world in which we live |
| 'Ao turoa' | 'The long standing world' |
| Darkness & Light evolved out of Chaos .. | |
| 'Ao tu tonu' | 'Everlasting world' |
| In the acquisition of knowledge one progresses from a condition of ignorance or darkness to Enlightenment | |
| Ko Tumatauenga te ariki o te
ao marama, Ko tana wahine, ko Tahutapairu, ko ia 'te ariki o te po raua ko te wheiao' |
Tumatauenga - God of War and
Man was the procurer of light, His wife Tahutapairu was Goddess of Night and transition or Change. |
| Arikitanga is the supreme power or status that can be achievable in the Maori world | |
| Three important aspects the power of the gods chiefly lineage and territorial advantage, possession and control .. |
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| Only greater power possessed
by the Gods Chiefs who commanded the canoes from Hawaiki-nui became the founding ariki of Aotearoa Hoturoa - Tainui |
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| 'Ngapuhi kohao rau'
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There are many powerful chiefs in Ngapuhi .. |
| Kei tena hapu, kei tena hapu
tona ake mana me ona ake tikanga. E kore e taea e wai ranei te korero mo tetahi atu iwi, hapu ranei, ma ratou ano a ratou korero; kei a ratou ano o ratou ake mana. |
Subtribes have their own
chiefs and customs and it is very difficult for them to reach a consensus
on which chief should be paramount. for each group is accustomed to resolving its own situations in ways appropriate to its particular views and traditions. |
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He mana te aroha, he tapu te aroha; |
Aroha is a sacred power that emanates from the Gods. There are three essential elements to all things: the Pu or Positive Force the Ke or Negative Force and the Ha or Life Giving Force or Energy. |
| Pu ana roto Ke ana waho Ka pu te ruha Ka hao te rangatahi I runga i te mahi aroha. |
The Pu is at the centre The Ke is the outer shell The old elements are discarded And the new elements are created By the power of Aroha. |
| Ehara te aroha i te kiri moko, engari koia tera e pupu ake ana i te whatumanawa. |
Love is not skin deep like the
moko, but swells up continuously from the depths of one's heart. |
| I takea mai enei korero i te tino hohonutanga o tona ngakau. | These words stemmed from the very depths of my heart. HMN. |
| Ka tae mai he tangata ki to kainga, mihia, a, whangaia ahakoa he kapu ti noa iho. | When visitors come to your
home, welcome them and offer them something, even it is only a cup of tea. |
| The Atua are the Gods
responsible for creating the Universe The planets, stars, the sun, and every living thing on the earth, including mankind. |
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| Io said to be supreme | |
| Io-taketake | Io from whom all things have sprung |
| Io-matangaro | Io of the hidden countenance |
| Io-te-wananga | Io the all knowing |
| Io-te-waiora | Io the giver of Life |
| Io-te-whiwhia | Io the omnipotent |
| Io-mataaho | Io of the flashing countenance |
| The power of Io moved upon the elements of chaos, and from chaos came the eons of darkness, from which light was emitted. |
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| From these forms of energy, light and darkness, evolved Ranginui the SkyFather and Papatuanuku the EarthMother. | |
| Reputedly 70 Gods in the Maori pantheon | |
| Tangaroa | The God of the Sea, lakes and
rivers and all creatures therein. Carving. Whiro. |
| Tane | The God of the Forests |
| Tawhirimatea | The God of the Winds and Elements |
| Rongomatane | The God of the Kumara and cultivated crops. God of Peace. |
| Haumia | The God of the Fernroot and wild crops. |
| Ruamoko | The God of Volcanoes and Earthquakes. |
| Tumatauenga | The God of Man & War Right & Wrong Good & Evil Health & Sickness Aitua > |
| Whiro | The God of Evil disease and pestilence. |
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Originally the removal of bones to a sacred place, now including cemetery burial of ancestors from sacred places. |
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Hangi or Umu |
Hikoi - Protest March, Walk |
Tenei au te hokai nei i taku tapuae, ko te hokai nuku, ko te hokai o te tupuna, a Tanenuiarangi. |
Here I am straddling and leaving my imprint upon earth and in the heavens above, as the ancestor Tanenuiarangi straddled earth and heaven. |
| Ahakoa kua riro atu to tinana ki te kopu o Papatuanuku, kei te hikoi tonu to wairua, kia tae ra ano ki te rangi. | |
| Whakahokia mai o matou whenua Maori, whakamanatia te Tiriti o Waitangi. |
| A sign of Peace, a sign of Life & Well-being. |
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Koia nei te mana motuhake o te tangata i runga ano i tona mau kaha ki ona atua, ki tona tohungatanga ranei me ona tu ahuatanga tangatatanga o te tinana, wairua, hinengaro hoki. |
Ihi refers to the vitality or total personality of a person, which increases through devotion to the Gods and development of one's skills and talents. |
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Iwi - Ariki Hapu - Rangatira Whanau - Kaumatua Kairewa & Waimirirangi |
| Ko Waimirirangi ra te kuini
Ngapuhi E takoto mai ra ki roto Hokianga Nana i kauhora ki roto Tokerau E rima nga iwi e. Ngapuhi, Te Rarawa e tu mai nei Ko Ngati Whatua kei runga Tamaki Ka huri whakaaro ko Ngati Kahu nui Me te Aupouri e-e. |
Waimirirangi the Queen of the
Ngapuhi Who is interred at Hokianga It was she who mothered The five tribes of the Tai Tokerau Ngapuhi and Te Rarawa side by side Ngati Whatua at Tamaki And in the far north Ngati Kahu And Te Aupouri. |
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Iwi specific |
| Guardian spirits left by ancestors ... |
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Ko tau rourou |
Your contribution and my contribution will feed everyone. |
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Waiho ake ra ma ia whanau, hapu ranei e whiriwhiri ko wai o ratou hei kaimahi i roto i to ratou kohanga. |
It is left to the whanau, hapu or tribal group to choose who is to work in the Kohanga Reo .. |
| E tika ana kia haere mai te whanau katoa i etahi wa ki te awhina i nga mahi. | All assist as they may and as need arises ... |
| Ko te reo korero i roto i te kohanga ko te reo o taua wahi, whanau, hapu, iwi ranei. | The language is of the whanau, hapu, iwi ... |
| E tika ana kia korero tonu i te reo Maori mai i te timatanga o te kohanga, a, tae noa ki te mutunga. | Only te reo from start to finish ... |
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Te Kore Te Po Te Ao Marama Ranginui = Papatuanuku |
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Poukai |
Economic order |
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Mana Atua |
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| Mana Tupuna | |
| Mana Whenua | |
| Mana Tangata | |
| ahi komau |
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Mana-a-ki |
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| Nau te rourou Naku te rourou Ka makona te iwi. |
Yours And Mine Will provide for All. |
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Manawa - Sacred Fire
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He manawa ka whitikitia he mauri ka mau
te hono, |
The manawa ora activates life,
the mauri joins the elements of life (both physical and spiritual); the dead no longer have the binding force of the mauri |
| Ka rokohanga atu ra, ka riro iho ai nga kete o te wananga, ka tiritiria, ka poupoua ki Papatuanuku. | The sacred knowledge was retrieved and implanted into the bosom of Papatuanuku. |
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1. Na te mea ko te nuinga o nga tamariki kei roto i nga whare herehere he Maori, hoatu te mana ki nga whanau, hapu hoki ki te tiaki a ratou ake tamariki, ara, nga mea kahore e tino kino ana. |
Because there are so many Maori children breaking the law, the extended family should be given the opportunity to care for their own children, particularly those who were not charged with very serious offences. |
| 2. Ka whakaaro ano ratou kia tukuna enei tamariki e te Koti ki o ratou marae kia tiakina ratou e o ratou ake matua, whanaunga. Ko te tikanga ma nga whanau ratou e ropiropi, e awhiawhi, e atawhai. | Such children should be released by the courts to the care of their family and relatives on their marae, who would be give the responsibility to rehabilitate them. |
| 3. Me whakatu e te iwi he mahi ki runga i nga marae penei i te kura whakairo, i kura whakato kai, i te kura kamura, te aha, te aha, kia whai mahi ahuwhenua nga tamariki. | The families involved should be given the responsibility to set up work skills programmes such as carving, agriculture and carpentry so that these young people might gain useful work skills and experience. |
| 4. Whakaturia hoki nga tangata kei a ratou te tohungatanga mo te whakahaere i enei tu momo mahi. | Members of the families involved should be given full responsibility for the administration and organisation of these programmes. |
| 5. Tonu atu ki nga tari o te kawanatanga kia riro mai nga putea moni kia rere haere nga mahi. Ko te nui o te moni kia pera i te nui o te moni mo te tiaki i nga tamariki i a ratou i roto i nga whare herehere. | It was requested that a certain sum of money be received from the respective government departments in order to operate the scheme. The money requested was to be equivalent to the amount required to take care of each offender if they had been cared for in some state institution. |
| Hutia te rito o te harakeke Kei hea ra te komako e ? Ka ki mai koe, he aha te mea nui, Ka ki atu au - He tangata, he tangata, he tangata. |
Pluck the centre shoot of the
flax And where will the bellbird be ? You will say, What is the thing of most importance ? And I will reply, It is the people, the people, the people. |
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| He manawa ka whitikitia, he
mauri ka mau te hono. Ko te hunga mate kua wehe koutou i te hono, kokiri
wairua ke te tihi o mauri aitua. Ka tareparepa mai te mauri ora ki te ao, ka tareparepa atu te mauri mate ki tua o te arai. |
The heart provides the breath
of life, but the mauri has the power to bind or join. Those who die have
been released from this bond and the spirit ascends the pinnacle of death. The mauri enters and leaves at the veil which separates the human world from the spirit realm. |
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| Not a little chap ! a word I would hazard most Pakeha are not familiar with ... Perhaps leaf crown ? head wreath ? crown of leaves ? kawakawa crown ? |
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Ko te reo te waka hei kawe i nga
whakaaro, tikanga, hiahia, tumanako nawe, hitori, karakia, wawata,
matauranga, me era au mea o te tangata. |
Language is the vehicle by
which thoughts, customs, desires, hopes, frustrations, history, mythology,
prayers, dreams and knowledge are communicated from one person to another. It has been said that a people without their own language have no power or unique identity. |
| No reira, ko te reo Maori he reo tapu i homai e nga atua ki nga tupuna, ma taua reo ano ka whakaatungia te hinengaro me te mana atua ki a ratou. | According to the Maori, their language is sacred because it was given to their ancestors by the Gods and it is by language that the Maori are able to know the will and mind and power of the Gods. |
| He ihi to te reo, he mana to
te reo, he tapu to te reo. He wairua to te reo, he mauri ano to te reo. Ma te wairua ka rangona te reo, ma te mauri ki mana ai te reo. I ki mai nga tupuna, ko te reo rauriki te reo tapu o Ranginui ratou ko nga atua; ko te reo reiuru e korerotia ake nei ko te reo tapu o Papatuanuku. Na, ko te reo rauriki te reo hei kawe i te manawa tapu o nga karakia, a, ka whakauru atu ki roto i te tangata, kia pera ano te mana o tana kupu i to nga atua kia rite ano ki ta ratou i whakahau mai ai i te rangi. Ko te reo reiuru, ko tona korero ko te reo e taea ai e te tangata te korero, te matau ranei ki nga momo reo ke o Papatuanuku, ara, te reo o nga manu, o nga ika, o nga kararehe, o nga rakau, o nga uri katoa o Papatuanuku. Koia ano te reo wahine hei whakaoho ake i te hunga wairua i runga ano i te tangi karanga ka whakapaoho ki runga i nga marae. E kore e taea e te tangata te mau ki enei reo, mena kahore noa e tapu pono ki nga atua, ko te mea nui ko te reo tapu me nga karakia tapu. |
Language has a life force, a
power and a living vitality. Language has a spirit and also a mauri (that gives it its unique structure and function). The ancestors believed that the reo rauriki was the sacred language of Ranginui and the Gods; and reo reiuru was the sacred language of Papatuanuku. The sacred language of rauriki imbued prayers with divine essence, so that whoever used the prayers could establish within themselves the power of the word which carried the message of the Gods who gave instructions from realms beyond. The language of reiuru gave mankind the power to communicate with the various species of birds, fish, animals and trees, all the offspring of Papatuanuku. It is also the sacred language of women which enables them to communicate, for example, with the spirit world when they perform the karanga on the marae. Such abilities cannot be found in someone who is not committed to the Gods, because they have to be able to recognise the sacred language of the ritual prayers or incantations. |
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Ko Tanenuiarangi te kaitiki i nga wananga
i Tikitikiorangi. Ka pikitia e ia te toi huarewa ki te toi o nga rangi, ka
riro mai te wananga i a Rehua. |
Tanenuiarangi is credited with
having retrieved the putea wananga, or baskets of wisdom, from the
celestial abode of Io. He climbed the sacred vine to the uppermost heaven and carried away the knowledge given to him by Rehua. The chant which follows describes Tane's ascent to obtain the knowledge: |
| Tenei au, tenei au te hokai
nei i taku tapuae: Ko te hokai nuku, ko te hokai rangi, Ko te hokai a to tupuna a Tanenuiarangi; I pikitia ai te rangi tuhaha ki te tihi o Manono, i rokohanga atu ra Ko ia Matua i riro iho ai Nga kete o te Wananga: Ko te kete Tuauri Ko te kete Tuatea Ko te kete Aronui Ka tiritiria, ka poupoua ki Papatuanuku Ka puta te Ira tangata Ki te Wheiao, ki te Ao Marama Tihe...i, Mauri-ora ! |
It is I, it is I who straddled
the earth and heavens and left my footprint: I who ascended to the uppermost realms to the pinnacle of Manono and gathered up the baskets of knowledge: the basket of ritual knowledge, the basket of occult knowledge and the basket of secular knowledge. I established it on earth so that mortal man could escape from the world of confusion into the world of light. |
| Kete Tuauri Koia nei nga karakia me nga tikanga tapu hei whakapiri, hei hono atu i te tangata ki nga ritenga me nga ahuatanga o te atua pai, ara, o Io (me ona kahui) |
The Basket of Ritual Knowledge |
| Kete Tuatea Koia nei te wananga o Whiro, o nga mahi makutu, o nga momo mahi kino katoa. Ko Whiro te atua o te riri, o te hara, o te purematanga, o te mate, o te aitua, o nga mea whakarihariha katoa. Ko tona whakamututanga ake ko te rire o te reinga. |
The Basket of Occult Knowledge |
| Kete Aronui Koia nei te wananga mo nga mea o te ao, nga mahi ahuwhenua; he ika, tatai whetu, whakairo, tukutuku, hanga whare, rongoa, whakangahau me nga wananga katoa kei roto i nga kura o tauiwi. Ko te mea rereke o te kete aronui e taea ana e tangata te whakamahi ko nga matauranga mo te pai, mo te kino ranei i runga ano i tona hiahia. Engari, nga kete e rua i runga ake, tetahi mo te mahi ataahua anake, tetahi mo te mahi kino anake. |
The Basket of Secular Knowledge |
| Ko nga kete o nga matua kei mua tonu i a tatou. Engari kia tupato, e rua nga kai kei roto: he mea kino, he mea ataahua. Ko te hua ataahua, kimihia, a, poipoia hei oranga mou. Engari te hua kino, takahia ki raro. I naianei, e rua nga putea matauranga kei mua i a tatou, te Maori: ko ta nga koroua me ta te Pakeha. He orite te hua kei roto i nga kete e rua: he ataahua, he kino, na reira, whaia te mea ataahua. | The baskets of wisdom of our
ancestors may be here with us, but be forewarned, they hold two types of
food or knowledge, something bad and something of beauty. The fruits of
beauty - seek them and nurture them, for your livelihood. But the evil
fruits, trample them under foot. Nowadays we have two sources of knowledge, that belonging to the Maori and that belonging to the Pakeha. The fruits of these are the same, both good and bad, but you must seek that which is good. |
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Koia tenei te panga mai o te mana, o te
ihi me te tapu o tetahi tangata ki tetahi atu. Koia tou ake whakaaro mo te
kaha o te ihi, mana ranei o tetahi, he mea whakarite, he kaha ake ranei i
tou ake ihi. |
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Taki, taki, takina mai |
Arise and come forth Illustrious offspring of the Gods Come forth Illustrious Ones Come forth Illustrious Ones. Here the token of alertness Here the token of sacredness Here the token of acceptance. Reveal your excellence Reveal your power Reveal your sacredness. |
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Tauparapara |
Ritual Chant |
| Acknowledgment of the Deceased | |
| Acknowledgement of the Ancestral House | |
| Acknowledgement of Mother Earth | |
| Speeches to the Living | |
| The Purpose of the Gathering | |
| Song |
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Kua rangona e tatou te korero: |
We often hear the
expression: 'Tihei mauri ora, ki te wheiao ki te ao marama.' The wheiao is that state between the world of darkness and the world of light, but it is much closer to the unfolding of the world of light. |
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