title: Ngāti Whakaue Māngai Nui

authors: Hiini, Anaha Te Wheoro

subjects: Ngāti Whakaue Māngai Nui

abstract: Ko Ngāti Whakaue tētehi iwi ahurei o te waka o Te Arawa.  Ko tētehi taha ōna kei ngā tahataha o te kōroto moana o Te Rotorua-nui-a-Kahumatamomoe, i Waingaehe ki Waimihia.  Ko tētehi atu taha ōna kei te ūnga o te waka rongomaiwhiti o Te Arawa, arā ki Maketū.  
Kua whai mana a Ngāti Whakaue i ngā rautau e tū whakahīhī ai rātau hei iwi mana nui i ō rātau pūkenga me ō rātau pūmanawa kia mau tonu tō rātau Whakauetanga, tō rātau ahurea me ā rātau tikanga.   Ko tētehi pūkenga pēnei i te āheinga ki te whakairo i te kupu rōreka, ki te tuitui i te kōrero i whakaputaina ai te kōrero ‘Te Arawa Māngai Nui’.  He mea whakapuaki te kōrero rā e iwi kē ki te whakanui i ngā pūkōrero o ngā paepae o Te Arawa, ka mutu, koirā hoki tētehi pūkenga i hau ai te rongo o Ngāti Whakaue.  
Nā, ko te pūkenga e kōrerohia nei, ko te reo o Ngāti Whakaue.  Ko tōna oranga tonutanga te kaupapa matua o tēnei tuhinga e rangahaua ana i te putanga o te kōrero a tētehi o ngā koroua matatau o te iwi i te tau 1992, arā a Hamuera Mitchell, nāna tonu nei i whakapuaki ‘Ka mate te reo o Ngāti Whakaue ā te tekau tau’.  

Nō reira, he whakatewhatewhahanga tēnei tuhinga o te reo o Ngāti Whakaue o tua, o mohoa noa nei hoki kia mōhiotia ai te oranga, te matenga haeretanga rānei o te reo o te iwi, o ngā hapū, o te hapori, o te kāinga o nāianei, kia tau hoki mehemea āe rānei kua whai hua ngā rautaki reo o mua a Ngāti Whakaue ki te whakarauora i tōna ake reo, ā, ka aha te iwi e anga whakamua ai.  Ka mātaitia te āhua o te reo o Ngāti Whakaue kia mōhiotia mehemea i tika tā Hamera Mitchell i kī ai i te tau 1992, karekau rānei, mehemea rānei he wero kē nāna kia kaua e tukuna e te iwi o Ngāti Whakaue tō rātau reo kia mate.

Ko te tikanga rangahau Pākehā, ko te tikanga rangahau Māori, me ngā tikanga ako reo ka kaha mātaitia i tēnei tuhinga kia tika ai te kohinga o ngā raraunga o tēnei momo rangahau, ngā tikanga matatika a te wānanga, ngā tukanga tātari me te whakahōrapatanga atu i ngā whakataunga o te rangahau.  

Hei āpiti atu, ka kōrerohia ngā kaupapa mātauranga a Ngāti Whakaue, tae noa atu ki ngā tini kaupapa whakarauora reo a te iwi kua whakahaerehia mai i te tau 2005 ki ēnei rangi tonu nei mō te oranga o te reo o Ngāti Whakaue te take e anga tōtika atu ai ki te wetenga o te rautaki reo o mua a Ngāti Whakaue i whakahaerehia ai i ngā tau 2013 ki te tau 2017 i kitea ai ōna pikinga, ōna hekenga, ōna ngoikoretanga me ōna hua.  

Heoi anō, hei whaiwhai noa ake i te rautaki o mua nei, ko ngā mātātuhi kua mahue iho rā, ko te korenga o ngā arotakenga, ko te korenga o ngā pūrongo, ko te korenga o ētehi taunakitanga ā-tuhi nei, ko te korenga o tētehi aha kē atu rānei kia kitea he hua, he pikinga, he hekenga, he aha rānei.  Ahakoa tērā raru, nā te kitenga me te rongotanga o te pikinga haeretanga o te āhua o te reo, nā ngā kōrero ā-waha me ngā kauhau a ētehi mō ngā hua i puta ai i te rautaki reo o mua a Ngāti Whakaue i mana ai te whakahaumanutanga o te reo o ngā paepae o te iwi.

Nā te mea ko te reo Māori te remurere o te kaituhi nei, kua tekau mā waru tau ia e whai ana i te kaupapa i a ia e whakaako ana, i a ia e wānanga ana, i a ia hoki e whakapau kaha ana ki te whakaora anō i te reo Māori, kua whakaritea e ia tētehi rautaki reo hou e toru tekau tau te roa hei kōkiri mā te iwi e ora rawa atu anō ai te reo o Ngāti Whakaue, e whai hua anō ai hoki te whakapuakitanga o te kōrero rā ‘Te Arawa Māngai Nui’, hei tohu whakanui i ngā pūkenga kōrero o te iwi.

E ai ki te kōrero, ‘he tīmohea kua pakari’.  Nā roto i te āta rangahaua o te kaupapa nei i mōhio ai e ora tonu nei te reo o Ngāti Whakaue, heoi, kāore e pērā rawa te kaha o te oranga i te wā i a kui mā, i a koro mā.  Ahakoa te kōrero mō te matenga haeretanga o te reo o Ngāti Whakaue, nā ngā kaupapa whakaora reo a te iwi i ngā tau i piki anō ai te oranga o te reo, ka mutu, mā te whakahaerenga tonutanga o ngā wānanga nei e ora tonu anō ai te reo.

text: Ngāti Whakaue Māngai Nui Ko Ngāti Whakaue tētehi iwi ahurei o te waka o Te Arawa.  Ko tētehi taha ōna kei ngā tahataha o te kōroto moana o Te Rotorua-nui-a-Kahumatamomoe, i Waingaehe ki Waimihia.  Ko tētehi atu taha ōna kei te ūnga o te waka rongomaiwhiti o Te Arawa, arā ki Maketū.  
Kua whai mana a Ngāti Whakaue i ngā rautau e tū whakahīhī ai rātau hei iwi mana nui i ō rātau pūkenga me ō rātau pūmanawa kia mau tonu tō rātau Whakauetanga, tō rātau ahurea me ā rātau tikanga.   Ko tētehi pūkenga pēnei i te āheinga ki te whakairo i te kupu rōreka, ki te tuitui i te kōrero i whakaputaina ai te kōrero ‘Te Arawa Māngai Nui’.  He mea whakapuaki te kōrero rā e iwi kē ki te whakanui i ngā pūkōrero o ngā paepae o Te Arawa, ka mutu, koirā hoki tētehi pūkenga i hau ai te rongo o Ngāti Whakaue.  
Nā, ko te pūkenga e kōrerohia nei, ko te reo o Ngāti Whakaue.  Ko tōna oranga tonutanga te kaupapa matua o tēnei tuhinga e rangahaua ana i te putanga o te kōrero a tētehi o ngā koroua matatau o te iwi i te tau 1992, arā a Hamuera Mitchell, nāna tonu nei i whakapuaki ‘Ka mate te reo o Ngāti Whakaue ā te tekau tau’.  

Nō reira, he whakatewhatewhahanga tēnei tuhinga o te reo o Ngāti Whakaue o tua, o mohoa noa nei hoki kia mōhiotia ai te oranga, te matenga haeretanga rānei o te reo o te iwi, o ngā hapū, o te hapori, o te kāinga o nāianei, kia tau hoki mehemea āe rānei kua whai hua ngā rautaki reo o mua a Ngāti Whakaue ki te whakarauora i tōna ake reo, ā, ka aha te iwi e anga whakamua ai.  Ka mātaitia te āhua o te reo o Ngāti Whakaue kia mōhiotia mehemea i tika tā Hamera Mitchell i kī ai i te tau 1992, karekau rānei, mehemea rānei he wero kē nāna kia kaua e tukuna e te iwi o Ngāti Whakaue tō rātau reo kia mate.

Ko te tikanga rangahau Pākehā, ko te tikanga rangahau Māori, me ngā tikanga ako reo ka kaha mātaitia i tēnei tuhinga kia tika ai te kohinga o ngā raraunga o tēnei momo rangahau, ngā tikanga matatika a te wānanga, ngā tukanga tātari me te whakahōrapatanga atu i ngā whakataunga o te rangahau.  

Hei āpiti atu, ka kōrerohia ngā kaupapa mātauranga a Ngāti Whakaue, tae noa atu ki ngā tini kaupapa whakarauora reo a te iwi kua whakahaerehia mai i te tau 2005 ki ēnei rangi tonu nei mō te oranga o te reo o Ngāti Whakaue te take e anga tōtika atu ai ki te wetenga o te rautaki reo o mua a Ngāti Whakaue i whakahaerehia ai i ngā tau 2013 ki te tau 2017 i kitea ai ōna pikinga, ōna hekenga, ōna ngoikoretanga me ōna hua.  

Heoi anō, hei whaiwhai noa ake i te rautaki o mua nei, ko ngā mātātuhi kua mahue iho rā, ko te korenga o ngā arotakenga, ko te korenga o ngā pūrongo, ko te korenga o ētehi taunakitanga ā-tuhi nei, ko te korenga o tētehi aha kē atu rānei kia kitea he hua, he pikinga, he hekenga, he aha rānei.  Ahakoa tērā raru, nā te kitenga me te rongotanga o te pikinga haeretanga o te āhua o te reo, nā ngā kōrero ā-waha me ngā kauhau a ētehi mō ngā hua i puta ai i te rautaki reo o mua a Ngāti Whakaue i mana ai te whakahaumanutanga o te reo o ngā paepae o te iwi.

Nā te mea ko te reo Māori te remurere o te kaituhi nei, kua tekau mā waru tau ia e whai ana i te kaupapa i a ia e whakaako ana, i a ia e wānanga ana, i a ia hoki e whakapau kaha ana ki te whakaora anō i te reo Māori, kua whakaritea e ia tētehi rautaki reo hou e toru tekau tau te roa hei kōkiri mā te iwi e ora rawa atu anō ai te reo o Ngāti Whakaue, e whai hua anō ai hoki te whakapuakitanga o te kōrero rā ‘Te Arawa Māngai Nui’, hei tohu whakanui i ngā pūkenga kōrero o te iwi.

E ai ki te kōrero, ‘he tīmohea kua pakari’.  Nā roto i te āta rangahaua o te kaupapa nei i mōhio ai e ora tonu nei te reo o Ngāti Whakaue, heoi, kāore e pērā rawa te kaha o te oranga i te wā i a kui mā, i a koro mā.  Ahakoa te kōrero mō te matenga haeretanga o te reo o Ngāti Whakaue, nā ngā kaupapa whakaora reo a te iwi i ngā tau i piki anō ai te oranga o te reo, ka mutu, mā te whakahaerenga tonutanga o ngā wānanga nei e ora tonu anō ai te reo.

year: 2020

title: Collective Indigenous approaches to centring Pacific voices of leadership for our futures

authors: Uasike Allen, JM

abstract: Education systems in western nations are often built on a long history of centralising the western canon of knowledge and colonial norms. These norms are perpetuated and reinforced via western research which amplifies the voices of the dominant, while working to silence the values, practices, and knowledges of minority groups. As a colonial nation, Aotearoa New Zealand continues to be impacted by its colonial histories, where colonial (read white) ways of being, knowing, and understanding dominate initial teacher education, schools, tertiary institutions, research, and our everyday lives. However, within education and research more generally, Indigenous and Pacific researchers and practitioners have been working hard to carve out space in institutions to challenge colonial hierarchies of knowledge and make space for Indigenous ways of being, knowing, seeing, doing, and feeling. This article contributes to the work being done by Indigenous and Pacific scholars in Aotearoa New Zealand by detailing our collective, relational approach to convening the special issue of Shifting the System for the Ethnographic Edge journal. Convening a special issue is not unique and groups of academics do it regularly across a range of academic journals and fields. However, our experiences of convening this special issue were quite different. Here we share the journey and reflect on how our focus on privileging the often-marginalised voices of Pacific school leaders was underpinned by an Indigenous, collective approach embedded in the pedagogical practice of Indigenous Storywork. Employing collaborative critical autoethnography, we articulate the ways in which our engagement with each other and the authors within this special issue disrupted western power relations often present in interactions between ‘researchers’ within the university and ‘practitioners’ at the coalface. Furthermore, we demonstrate how engaging in relational practices builds a space that encourages the principles of respect, responsibility, reverence, reciprocity, holism, interrelatedness, and synergy.

text: Collective Indigenous approaches to centring Pacific voices of leadership for our futures Education systems in western nations are often built on a long history of centralising the western canon of knowledge and colonial norms. These norms are perpetuated and reinforced via western research which amplifies the voices of the dominant, while working to silence the values, practices, and knowledges of minority groups. As a colonial nation, Aotearoa New Zealand continues to be impacted by its colonial histories, where colonial (read white) ways of being, knowing, and understanding dominate initial teacher education, schools, tertiary institutions, research, and our everyday lives. However, within education and research more generally, Indigenous and Pacific researchers and practitioners have been working hard to carve out space in institutions to challenge colonial hierarchies of knowledge and make space for Indigenous ways of being, knowing, seeing, doing, and feeling. This article contributes to the work being done by Indigenous and Pacific scholars in Aotearoa New Zealand by detailing our collective, relational approach to convening the special issue of Shifting the System for the Ethnographic Edge journal. Convening a special issue is not unique and groups of academics do it regularly across a range of academic journals and fields. However, our experiences of convening this special issue were quite different. Here we share the journey and reflect on how our focus on privileging the often-marginalised voices of Pacific school leaders was underpinned by an Indigenous, collective approach embedded in the pedagogical practice of Indigenous Storywork. Employing collaborative critical autoethnography, we articulate the ways in which our engagement with each other and the authors within this special issue disrupted western power relations often present in interactions between ‘researchers’ within the university and ‘practitioners’ at the coalface. Furthermore, we demonstrate how engaging in relational practices builds a space that encourages the principles of respect, responsibility, reverence, reciprocity, holism, interrelatedness, and synergy.

year: 2022

title: New insights into the condensed nature and stratigraphic significance of the Late Neogene Ariki Formation, Taranaki Basin

authors: Hansen, Rochelle J.

subjects: Ariki Formation

abstract: The Ariki Formation is a distinctive Late Miocene – Early Pliocene marl facies rich in planktic foraminifera, reaching thicknesses in the range 70 - 109 m in most exploration holes drilled into the Western Platform northwest of Taranaki Peninsula. In Awatea-1 and Mangaa-1 in the Northern Graben, however, there are two marl units separated by the Mangaa “B” Sands. The lower unit has the same upper Tongaporutuan and Kapitean age as the lower part of the marl on the Western Platform, and the upper marl has an Upper Opoitian - Waipipian age, similar to the upper part of the Ariki Formation on the platform. In other holes located on the margins of the graben there can be one thin marly horizon, which usually correlates with the upper marl unit in Awatea-1 and Mangaa-1. 
The presence of two marly units in the Northern Graben, which are probably amalgamated on the western Platform, suggests two periods of late Neogene condensed sedimentation in northern Taranaki Basin arising from siliciclastic sediment starvation, separated by a period of submarine fan accumulation (Mangaa ‘B’ sands) following subsidence of the Northern Graben. We attribute the initial interval of marl accumulation mainly to a marked landward shift in the position of coastal onlap in central and southern Taranaki and in the region east of the Taranaki Fault Zone (southern King Country and northern Wanganui regions), which effectively shut-off the supply of siliciclastic sediment to northern Taranaki Basin, thereby enabling marl to accumulate. The start of accumulation of the upper part of the Ariki Formation and its marly correlatives in and around the Northern Graben, is attributed to a younger (upper Opoitian) landward shift in the position of coastal onlap, this time involving the formation of the Wanganui Basin depocentre and Toru Trough, which trapped the contemporary siliciclastic sediment being supplied from the south. A lower Opoitian phase of progradation between these two phases of retrogradation led to accumulation of the lower part of the Mangaa Formation (Mangaa ’B’ sands), which was limited in its extent to the Northern Graben because bounding normal faults had by then developed sea floor relief precluding mass-emplaced siliciclastic sediment from being deposited on the higher standing Western Platform. The accumulation of Ariki Formation marl in northern Taranaki Basin ended during the mid-Pliocene due to progradation of a thick continental margin wedge (Giant Foresets Formation) across the Northern Graben and Western Platform.

text: New insights into the condensed nature and stratigraphic significance of the Late Neogene Ariki Formation, Taranaki Basin The Ariki Formation is a distinctive Late Miocene – Early Pliocene marl facies rich in planktic foraminifera, reaching thicknesses in the range 70 - 109 m in most exploration holes drilled into the Western Platform northwest of Taranaki Peninsula. In Awatea-1 and Mangaa-1 in the Northern Graben, however, there are two marl units separated by the Mangaa “B” Sands. The lower unit has the same upper Tongaporutuan and Kapitean age as the lower part of the marl on the Western Platform, and the upper marl has an Upper Opoitian - Waipipian age, similar to the upper part of the Ariki Formation on the platform. In other holes located on the margins of the graben there can be one thin marly horizon, which usually correlates with the upper marl unit in Awatea-1 and Mangaa-1. 
The presence of two marly units in the Northern Graben, which are probably amalgamated on the western Platform, suggests two periods of late Neogene condensed sedimentation in northern Taranaki Basin arising from siliciclastic sediment starvation, separated by a period of submarine fan accumulation (Mangaa ‘B’ sands) following subsidence of the Northern Graben. We attribute the initial interval of marl accumulation mainly to a marked landward shift in the position of coastal onlap in central and southern Taranaki and in the region east of the Taranaki Fault Zone (southern King Country and northern Wanganui regions), which effectively shut-off the supply of siliciclastic sediment to northern Taranaki Basin, thereby enabling marl to accumulate. The start of accumulation of the upper part of the Ariki Formation and its marly correlatives in and around the Northern Graben, is attributed to a younger (upper Opoitian) landward shift in the position of coastal onlap, this time involving the formation of the Wanganui Basin depocentre and Toru Trough, which trapped the contemporary siliciclastic sediment being supplied from the south. A lower Opoitian phase of progradation between these two phases of retrogradation led to accumulation of the lower part of the Mangaa Formation (Mangaa ’B’ sands), which was limited in its extent to the Northern Graben because bounding normal faults had by then developed sea floor relief precluding mass-emplaced siliciclastic sediment from being deposited on the higher standing Western Platform. The accumulation of Ariki Formation marl in northern Taranaki Basin ended during the mid-Pliocene due to progradation of a thick continental margin wedge (Giant Foresets Formation) across the Northern Graben and Western Platform.

year: 2008