He tauiwi ahau mai i Malaysia Ko Vivian Chandra tōku ingoa No reira, tēnā koutou, tēnā koutou, tēnā tatou katoa. In my pepeha, I have included the mountain (maunga) and ocean/sea (moana) that I live near, as well as a nod to the fact that I hail from a different country. It has taken me a long time to be comfortable with having a pepeha As a Pākehā supervisor, I have needed to learn the art of of pepeha and mihimihi. Last year I learned something new and it caused a form of paralysis. Let me try to explain. When I've heard tauiwi recite pepeha and crack jokes such as ko Qantas te waka, I've felt deeply uncomfortable and never found it funny Kia ora, interesting reading about pepeha. My understanding is your pepeha is about making connections. I remember at a wananga reo a kaumatua greeting a young guy after his pepeha and saying that he knew his whanau and if he had not done his pepeha he would never have known this and hence the importance of pepeha at hui Tauiwi Wharenui Māori māori Pā Tohunga Taonga Tūpuna Tupuna Tino rangatiratanga Whakapapa Pepeha Tapu Noa Indigenous Kaitiaki Waka Waka taua Tikanga Marae Wāhi Tūpuna Tūrangawaewae Whenua. Total Pages. 22+ WHOLE SCHOOL LICENSE. It was as good for me as my learners!
Pepeha I te taha toku māma I te taha toku pāpā Josephine Barnaby (nee Pryor) Maxwell Philip Barnaby Ko Putauaki te maunga Tauiwi Ko Rangitaiki te awa Ko Mataatua te waka Ko Nga Maihi te hapū Ko Ngāti Awa te iwi Ko Nari Elizabeth Hillary Hann toku ingoa . iii. Tiioriori welcomed Tauiwi settlers into the region of Maungatautari appointing his nephew Pouaka and his own sons as guides and guardians for these newcomers. When war was inevitable Tiioriori warned Tauiwi in the region to return to the shelter of Auckland to avoid any unfortunate attacks while in his area of influence Pepeha Traditional way of introducing oneself that identifies whakapapa and whenua connections Pono To be true, sincere Poroporoaki Formal farewell ceremony Pou Post Poutama Stairway to heaven weaving pattern Tauiwi Non-Māori Tauparapara Chant Tautoko To support Te Ao Māori The Māori worldview. Hudson, Milne, Reynolds & Smith (2010) provides a more detailed Māori ethical framework that engages core Māori tikanga to guide and frame an approach to research that considers how the research design, research relationships, justice and equity, and cultural and social responsibility are engaged with Ko te pepeha o te tau 'Kia kaha te reo Māori' me te whakaaro ahakoa iti, ahakoa nui, ākona, kōrerotia, whakanuia! I tae mai te marea me ō rātou kākahu pai, kanohi kitea mai, kanohi hou mai, he mātanga, he pīpī, he kaitautoko, Māori mai, tauiwi mai, mō te whakanui i te reo me ngā tāngata e kaha hāpai ake ana i te reo te take
Pepeha Ka tipu ahau i raro i te maunga o Rangitoto. Ka tipu ahau i te taha o te moana o Hauraki. Ko tangata tiriti tōku iwi. Ko O'Sullivan tōku wānau. Ko Sam tōku ingoa. Kei te Whanganui ahau e noho ana. Nō reira, tēnā koutou, tēnā koutou, tēnā koutou katoa. Qualification Bachelor and Master of Arts. Postgraduate Diploma in. Tauiwi Wharenui Māori maori Pā Tohunga Taonga Tūpuna Tupuna Tino rangatiratanga Whakapapa Pepeha Tapu Noa Indigenous Kaitiaki Waka Waka taua Tikanga Marae Wāhi Tūpuna Tūrangawaewae Whenua. You will get a PDF (3MB) file. NZD 11.50. NZD 11.50. Buy Now Discount has been applied. or. Add to Car Share. John J Citizen you claim it is grossly offensive to classify people as PÄ kehÄ , and in the same breath classify MÄ ori as part-MÄ ori. PÄ kehÄ was neither derogatory nor offensive. I don't know of anyone that is offended by the word PÄ kehÄ This webinar provides insights into Tangata Whenua and Tauiwi supervision that supports the practice of 'mokopuna ora' from both a whatukura and mareikura perspective. Mokopuna ora is irrevocably connected to whanau ora. Share this: Click to share on Facebook (Opens in new window
composed by Rakapa Kahoki relatively early on in our encounters with tauiwi and . 9 the written word. Where many historically based studies have made use of these manuscripts as source documents, this research instead offers a literary exploratio Increasingly, many Pākehā and tauiwi 36 have been a part of the journey, engaging positively with the idea of sharing power and moving toward genuine decolonization. In the built environment, the movement has been much slower. Largely the conditions for this have been created through tribal treaty settlements and through crisis Pepeha a pepeha is a way Māori formally introduce themselves, giving their tribal identity, the canoe they descend from, geographic identifiers unique Tauiwi refers to non-Māori Te reo me ona tikanga Māori the Māori language and the traditiona
. Figure 1 - A diagram summarises tangata whenua values related to (conversations), pepeha (mottos), mōteatea (chants), whakataukī (proverbs) and pūrākau (stories) mana whenua ake, tauiwi noa. Kotahi mai rātou me ō rātou pepeha, ō rātou mānukanuka; ō rātou tūmanako me ō rātou moemoeā. Ka rere ki uta, ka rere ki tai, ka taiāwhio mei rā ko ngā maunga whakahī.
Morvin Robert Te Anatipa Simon (MNZM) MORVIN was born in 1944 at Whanganui on the seventh day of the seventh month, the seventh child of John and Mary Simon. He was educated at Upokongaro Primary. Numbers 23 Maori Bible (MAORI). 23 Na ,a mea a Paraama ki a Paraka, Hanga etahi aata maku kia whitu, kia rite mai hoki maku he puru kia whitu, he hipi toa hoki kia whitu. 2 Na rite tonu t Paraka i mea ai ki nga mea i korerotia e Paraama: a whakaekea ana e Paraka raua ko Paraama he puru, he hipi, ki tetahi aata, ki tetahi aata. 3 Na ka mea a Paraama ki a Paraka, E tu ki te taha o tau tahunga. From the time following the emergence of Te Rarawa as a confederation of hapū, and prior to the arrival of tauiwi in Aotearoa, Te Rarawa was an autonomous, self-governing and independent Iwi. Tribal traditions and histories, and the formation of relationships that fashioned and sustained 'boundaries' between whānau, hapū and iwi, cannot.
Nō te kuhutanga mai o ngā tini whakaawenga a tauiwi, ka nui hoki te Māori i tahuri ki hākinakina kē. Nāwhai ā ka mimiti te whāia o te nōnoke. Kei tēnei tuhinga, ka āta wetekina ngā kupu me ngā kōrero o te reo nōnoke o mua, arā ngā tohutohu a ngā pāhake e whakaahua ana i ngā tūmomo neke, i ngā whiu me ngā puringa mahia ai. 5 WTR6 Waitangi Tribunal Reports ii 3.2 What Land was Reserved from Sale 93 3.3 What Areas Te Roroa Believed Should Have Been Reserved 117 4 Te Wawahi tanga o te Whenua (The Fragmentation of th Pakeha Whakapapa. John Ansell has blogged something lovely from Jim Traue, the former chief librarian of the Alexander Turnbull Library on his Pakeha Whakapapa. The background to his piece: A short time ago I spent a weekend on a marae. It was the Ngati Raukawa marae at Otaki and a group of us were there for a two-day seminar to talk about the. The Spinoff talks to wāhine Māori about the history, present and future of moko kauae, as well as Inia Taylor, the tā moko artist behind the controversial moko kauae worn by life coach Sally. A roundtable discussion with Kerry Ann Lee, Kim Lowe & Amy Weng - AAAH2018 by Amy Weng. The beginning of September marks the opening of the Asian Aotearoa Arts Hui 2018, and a three-week long celebration of diverse Asian New Zealand creative arts.Culminating in a four-day symposium from 20-23 September, the festival brings together some of Aotearoa's leading practitioners for talks.
. (noun) New Zealander of European descent - probably originally applied to English-speaking Europeans living in Aotearoa/New Zealand. According to Mohi Tūrei, an acknowledged expert in Ngāti Porou tribal lore, the term is a shortened form of pakepakehā, which was a Māori rendition of a word or words remembered from a chant used in a very early visit by foreign sailors for raising their. power (xxvii). In support of my intent, as tauiwi (non-Māori), I provide links between L. Smith's . Decolonizing Methodologies. and the hyphen between colonizer-indigene (473), which Kuni Kaa Jenkins (Ngāti Porou) and Alison Jones (Pākehā) identify as a creative coming together in the hyphen area between colonizer and indigene The pepeha is a formulaic composition that has found resonance for many contemporary poets navigating their identities within te ao Māori and te ao Pākehā. A pepeha often includes whakataukī or regional sayings, and an extended or complete pepeha will include a listing of your whakapapa Ko ngā kaupapa whakahaere me ngā taumata whakahirahira te tūāpapa o Te Whāriki.Ko ngā whāinga me ngā mātāpono e rua i whakatauhia hei huarahi whakatō i ngā āhuatanga o Te Whāriki ki roto i ngā mahi me ngā kawenga o Te Kōhanga Reo kia mārō ai te tūāpapa.. Te Tūāpapa o Te Whāriki: Ngā Rauem
Find Help Nationwide TOAH-NNEST agencies offer specialist help and support if you are a survivor or if you have been behaving in harmful sexual ways towards others. We can also help you if you have a loved one who has experienced or perpetrated sexual violence. Our Kaupapa Māori Services offer support and counselling by Māori, for Māori and for people of all other communities in Aotearoa Field Guide 2020: Keri Whaitiri. This Field Guide article sits within a series of commissioned essays, interviews, podcasts and artworks to be published over 16 weeks on designassembly.org.nz and culminate in a downloadable PDF publication which will be distributed nationally. We are incredibly grateful to Creative New Zealand who funded this. Mai anō i te taenga mai o tauiwi mā, kua whakaurua e ngā mātanga Māori reo waiata hou ngā awenga puoro hou ki tōna ao puoro. He whakapono nō tēnā nō tēnā o aua mātanga, ko te ao pūoro he huarahi hei whakaputa whakaaro, ā, ko taua ao anō e whakawhanake ana i runga i ngā awenga o te wā. Mai anō i te rau tau 1900, kua wha
This is a voluntary local community group, to promote the learning and use of Te Reo Maori, tikanga and kawa, using the teaching of Long Poi dancing, as a way of helping Maori, Pakeha and Tauiwi to feel at easy, and comfortable with Te Reo රට පුරා මාස 16ක් පුරා රන් භාණ්ඩ කොල්ල කෑ සංවිධානාත්මක ජාලයක්. Māori and Tauiwi study topics and topic. Non-Māori and Māori students learn about each other's cultures and experiences through performance, story-telling, interviews, artwork learn to recite their pepeha before they give oral presentations in English. Expectations that Māori culture is valued, is communicated explicitly. Ko te noho kūare ki tōna pepeha, tōna whakapapa rānei, he kore mōhio ki tōna marae, me tōna tūrangawaewae, te tino pānga mō tētahi tamaiti Māori i adopted i roto i tētahi kāinga Tauiwi, me ō rātau uri, mēnā kāore i whai wāhi ki te tuitui hononga ki tōna whānau Māori
commands in te reo or collect pepeha to sit within portfolios. While there is nothing wrong with doing this these actions may be only scratching the surface of bicultural practice. assume, many tauiwi (all non-Māori people of NZ) would need the boxes in order to see the view over the fence. Bishop & Glyn Tauiwi Tihema 90. Haka Tihema 91. Te Warutua Tihema 92. Kumete Tihema 93. Kanohi Tihema 94. Tahatu Te Whatu 95. Te Waimatao Tahatu 96. Wharewhakairo Tahatu Te Waikowhai Te Pepeha 391. Pateriki Mirimana 392. Nikora Mirimana 393. Te Araroa Te Pere 394. Te Whaiti Paora 395. Pikake Te Whaiti 396. Hepi Te Whaiti 397. Ngapera Te Whaiti 398..
as a tauiwi. Image courtesy of the artist. Karangahape Road Entrance 8.iii 1 6 8.i 7 9 4 5 8.ii 3 The tauiwi minder network which the State Services Commission has implanted right across the Department of Maori Affair, the new Ministry of Maori Affair, and the Iwi Transition Agency, has now reached into the Office of the Minister of Maori Affair. He Pepeha Mo Enei Ra. na Rev Maori Marsden . Tera te uira te wahi rua i runga o Poneke, I. 1 Na ,a mea a Paraama ki a Paraka, Hanga etahi aata maku kia whitu, kia rite mai hoki maku he puru kia whitu, he hipi toa hoki kia whitu. 2 Na rite tonu t Paraka i mea ai ki nga mea i korerotia e Paraama: a whakaekea ana e Paraka raua ko Paraama he puru, he hipi, ki tetahi aata, ki tetahi aata. 3 Na ka mea a Paraama ki a Paraka, E tu ki te taha o tau tahunga tinana, a ka haere ahau: tera pea a. Ioana Gordon-Smith considers Ā Mua, on now at The Dowse, as the next chapter for Aotearoa craft makers. Walking into Ā Mua: New Lineages of Making is a surprise. Over the past few years, I've become accustomed to craft exhibitions that maximise the amount of space a single work or installation occupies
To that end, our School Houses were renamed using our School Pepeha as the source of those names, and will now solidify the connections we have with mana whenua, our surrounding area, Leadership opportunities 2021: and those who hail from other places in the world මාතර වැලිගම මිදිගම ප්රදේශයේ පුද්ගලයෙකුගේ හදිසි මරණයක්. This pepeha is a version of the statement made by T r−kautahi and his mıkai as he laid claim to Kuratawhiti, a mountain peak in the Torlesse Range. The exclamation came as a result of T r−kautahi and other chiefs of the time competing to seize the neighbouring mountain peak of Whata-−-rama, reknowned for the prized k−k−pı feathers. A pepeha is a way of introducing yourself through your connections to the land, water, iwi and hapu and to important ancestors. Often reciting your pepeha in public Ngā rawe a Tauiwi Otira me wehi kei raro nga tikanga A ngā tauheke e A ngā tauheke e (Repeat) Nō reira e te iwi e Kia kaha kia mau tonu Kei riro kei ngaro Mō te ake tonu at
. Our results underscore the importance of 0 Sori women as cultural connectors within their wh Snau, as well as in a broader iwi context. ecent census-based studies of iwi (tribal) population growth hav රඹුක්කන, පත්තම්පිටිය, කෙම්පිටිවත්ත ප්රදේශයේ ගැබිනියක් ළිඳකට.
A letter of love to the members of the New Zealand Harp Society 'Tini whetū ki te rangi. Ko Rangitāne ki te whenua'. 'Like the multitude of stars in the sky, so too is Rangit ā ne on the Earth' My name is Maria Te Rangimaria Oxnam. I am a proud woman of Rangit ā ne, Ati-hau-nui-a-Paparangi and Te Arawa descent. Some of the Iwi of Aotearoa from whom I am descended and much like the. I decided to call it Geffer It's almost like an alien the way it has adapted to the deep sea, it's ability to go down so deep and survive. The body is round and similar to a puffer fish, it has scaly crystal blue scales and hints of silver all around it's body that make it shine brightly in the dark depths of the Kermadec Trench . I te riri ki Ōrākau, ka tono ngā hōia kia tuku a Rewi mā i ā rātou pū ki raro. Ko te wai harakeke ta rāua rongoā mo te piwa taipo. Ko te puia ki te keokeonga o te motu Ranatiki Moana he Hey white women: Māori culture is not your birthright. Like many New Zealanders, it's hard to put into words just how much I love my country. Aotearoa, and Orewa in particular, is so thoroughly my home. I was born and raised in Orewa, and 34 years later I'm still here. My fifth birthday was spent in Eaves Bush amongst the towering kauri 27. Koua pepehatia: Kua waiho hei pepeha, hei whakatauki. 28. Ko Wairau ko au: Kei te waiata N.M. 2/95 e kiia ana, Anei, e hika, te ahuru, te Kahu o Wairau; Ka mahue i a koe. 30. No te hika, etc.: Nona ano te he i kore tamariki ai, ka oriori ke ki te hue. He mea ngeri enei rarangi e rua
The history of Māori grievance over Crown breaches of the Treaty of Waitangi dates back to the 1840s. As early as 1849 Ngāi Tahu chiefs complained about the methods used in purchasing their lands. This began a process that took almost 150 years to resolve. In 1986 the iwi lodged a claim with the Waitangi Tribunal Māori and Tauiwi nurses' perspectives of anti-racism praxis: findings from a qualitative pilot study. Jacquie Kidd , Heather Came , Sarah Herbert , Tim McCreanor First Published December 8, 2020; pp. 387-394 Situation Reports. An Indigenous self-determination social movement response to COVID-19. Sacha McMeeking , Helen Leahy, Catherine Savag 1. We, the hereditary chiefs and heads of the tribes of the Northern parts of New Zealand, being assembled at Waitangi, in the Bay of Islands, on this 28th day of October, 1835, declare the Independence of our country, which is hereby constituted and declared to be an Independent State, under the designation of The United Tribes of New Zealand. 2
For her part, Malfred's encounter with 'the Other' pointedly recalls the Maori verse (based on an informal pepeha [a proverbial saying referring to tribal identity] for use in whaikorero): Ko Aoraki Te Maunga (Aoraki is the Mountain) Ko Te Waipounamu Te Whenua (South Island is the Land) Ko Waitaki Te Awa (Waitaki is the River) Ko Kai Tahu Te. ± For Tauiwi (all other peoples of NZ) ± Means of connection with tangata whenua ± Means of connection with Aotearoa ± Alternative models of conservation and sustainability ± Global point of distinction ± Education ± Access to understanding of kaitiakitanga ± Pride in and connection with the Pacifi Contextual translation of kua ataahua ki nga mahi rakau o te pepeha ahau into English. Human translations with examples: MyMemory, World's Largest Translation Memory
Māori-tauiwi of colour (ToC) relations. Despite this challenging context, Māori and ToC can and do build relationships, and we analyse interview data to explore how Māori leaders go about this, drawing on Indigenous concepts. We identify that Māori-ToC relations were described as bein Not being able to say your pepeha, or your entire whakapapa, identify your marae, and your tūrangawaewae, is the very real outcome for an adopted Māori child raised in a non-Māori household. This study presents a transcription and annotated translation of Ua Rongopai, 1 the gospel of Te Ua Haumene. 2 Te Ua was the founder of the Hauhau faith. 3 He formed his church in late 1862, and led it until his capture by Government forces in February 1865. In those three years, Te Ua made a statement of mana motuhake, independence, which has had a profound influence on the course of Maori. Te Oranganui - Whanau Ora Training Programme. Korowaitia te puna waiora, hei oranga motuhake mo te iwi (Whakatauki Korero) [Rangitihi Tahuparae, Kaitito] Ma, i te uranga o nga i tatou ki roto nga kauwai matauranga o tauiwi Ina, onotia te peka Maori ki te rakau ra wah
AS91787 2.11 Te tūhura me te pūrongo i te reo peha. Kia āta whai atu i tētahi o ngā hanga motuhake o te reo peha o te reo rangatira. Hei tauira ko te pepeha, ko te kīwaha, ko te whakataukī, ko te aha, ko te aha. Pāwhiria Availability. Our qualifications are delivered on either a Trimesterised or Open basis. Trimesterised qualifications have courses available to enrol in and study over set periods, three times a year - Trimester 1, 2 or 3.; Open qualifications have courses available to enrol in and study every month throughout the year. Courses start on the first Monday of the month you select for enrolment Tauiwi board member. Velda Raybone- Jones. was earlier elected unopposed as Tauiwi board member. On the 16. th. December we welcomed in . Menetta Te Aonui. as Māori caucus board member. Helen Hamer. is an independent nurse consultant with extensive years of clinica Ū pū tonu a tauiwi ki tāna, arā, ki Nākererwākere, takiwā o Niu Tīreni, ā, kei a ia te kauwhau i taua pō tonu, i mea hāora. Ka puta te mahara ki te pōta, ko tana ngaronga atu, kāore i roa, ko te pōta ka puta anō me tētahi mapi o Niu Tīreni, ka whakaaturia atu, arā, tika tonu tāna, ko Ngāruawāhia rā hoki tāna e whakamau.
Recent census-based studies of iwi (tribal) population growth have revealed a high degree of volatility that cannot be explained by demographic factors alone. Although focused on a small number of iwi, these studies have shown that changing pattern The message in the pepeha E kore au e ngaro, he käkano i ruia mai i Rangiätea is deeply imbedded in their mind as a forever statement. It is a central idea in the knowledge continuum of Te käkano i ruia mai i Rangiätea of whom there were 42,000 in 1891 and who numbered 586,000 in 2001 and who are expected to reach 750,000 by 2021. [17 Available in the National Library of Australia collection. Format: Book; xx, 400 pages, 136 unnumbered pages of plates : illustrations (some colour), genealogical tables, maps (some colour), portraits ; 31 c
Khylee Quince had her sights set on law as a career before she was in her teens, before she even knew what law was — and well before she made another challenging commitment, which was to the Warriors when they set up camp, 25 years ago, at their rugby league headquarters at Mt Smart. Khylee and Dale, given his background in that sport, could well have spent all their time chatting about. Ruby Bishara has come a long way from bringing up two girls on her own in Masterton with little in the way of future prospects. Just a few years later, she's a registered social worker in Tauranga and is completing the Kaitiakitanga: Postgraduate Diploma in Bicultural Professional Supervision with Te Wānanga o Aotearoa ngā pepeha. Ko te aronga matua, mā te wānanga, mā te wetewete hoki i ēnei rangahau o mua, ka whiti mai he hihī kōrero e pūahoaho ai ngā horopaki me ngā koronga i mahia ai tēnei mea te nōnoke e te Māori. He kupu whakataki E ai ki te papakupu Wiremu (1985), he kupu tūmahi te nōnoke e whakaahua ana i ngā mahi kākari a te tangata He whakahokinga mahara tēnei, he mea whakaaweawe e te kaimātai nei e James Cowan (1870-1943). Ko tā te kiriata nei, he hoki atu ki te wā e haumako ana ngā whenua me ngā moana o Te Taoū, Ngā Oho me Te Uringutu, tae noa atu ki Ōkahu. Ka taka te wā, ka tāokehia, ka hāparutia ngā puke, i te taenga mai o tauiwi Kei Tua o te Pai: The Challenges of Kaupapa Maori Research in the 21st century. Eds Jessica Jutchings, Helen Potter, Katrina Taupo. Wellington: NZ Council for Educational Research. 2011: 62-66