title: Ko te reo i Te Rarawa: Pēhea rainī te tūāhua reo o ngā mātua tūpuna i Pukepoto

authors: McGrath, Daniel

abstract: Ko te reo Māori, ko te reo ā-iwi, ko te mita o te reo; ko tēhea te mea nui? Mai anō tēnei tohe, ko tēhea ko runga, ko tēhea ko raro. He tinitini nei anō ngā rangahau mō te reo Māori, mō ngā rautaki whakaora i te reo Māori. Erangi pēhea mai ana te reo ā-iwi? I te mahi nui whakaharahara ki te whakaora i te reo Māori e noho ana tērā kaupapa hei aronga matua. E kite mārika ana i ngā hua o aua mahi, hoi anō te reo ā-iwi, te hanga nei, i paria ki rāhaki. Nā, i ngā tau tata nei anō, kua kitea rawatia te wheinu o ngā uri whakaheke, o ngā mokopuna o ngā iwi ki te ako i ō rātou mita, otirā i te reo ā-iwi.
Hoi anō tēnei kaupapa rangahau he mea whakapiripiri ki ngā rangahau mō te reo Māori, waihoki mō te reo ā-iwi. E āta mātai atu ana te titiro ki te reo ake anō o Te Rarawa, otirā ki te reo o ngā kaumātua i noho ai i Pukepoto. Ko ngā whāinga matua o te rangahau kia kitea pēnā rainī he patanga wō te reo i te kāinga ki te mana, ki te ahurea o te tangata, ka tahi. Ka rua, kia huraina mai ai ngā āhuatanga motuhake o te reo o Te Rarawa, otirā, o te reo i Pukepoto. I runga i tērā, ko te pātai matua o te rangahau nei, ko tēnei;
Pēhea hoki nei te tūāhua reo Māori i kōrerohia ai e ngā mātua tūpuna, e ngā wheinga i Pukepoto?
Nā, e tutuki ngā whāinga rangahau, i arohia wētahi rīpene kei te pātaka kōrero o Te Reo Irirangi Māori o Te Hiku o Te Ika e mau nei ngā reo o ngā kaumātua o te kāinga e kōrero ana mō ngā tini āhuatanga e hāngai ana ki ō rātou nā ao. E tāwharautia ana tēnei kaupapa e te Rangahau Kaupapa Māori, ā, ko ngā tikanga, ko ngā kōrero i ahua mai i Te Rarawa i Pukepoto e noho mai ana hei tāhuhu tikanga mōku. Ko ngā taupānga hou kua oti kē nei i a Te Reo Irirangi Māori o Te Hiku o Te Ika hei taputapu e nanao atu ai a hau ki te pātaka kōrero o Te Hiku o Te Ika, e pai ai taku āta wānanga i ngā kupu, i ngā kōrero kei ngā rīpene e mau ana.
Tokowhitu katoa ngā kaumātua i āta arohia e ahau i tēnei rangahau nei, katoa i noho ai i Pukepoto. Ko tāku, he āta whakataringa atu ki wā rātou kōrero, ka āta arotake ai i wētahi kupu, i wētahi kīwaha, i wētahi whakatakotoranga rerenga kōrero i kaha whakahuangia e rātou mā. Kei te puke tuaono te roanga o ngā kōrero mō ngā kitenga o te rangahau; i mārama te kite atu he tini ngā momo kupu, ngā kīwaha me ngā rerenga kōrero he tikanga kē atu wō rātou, he whakamahinga kē anō, ka mutu, arā wētahi kāhore e tino rangona ana i wēnei wā nei. Nō reira, ko tā tēnei rangahau e whai ana kia whakahokia wēnei āhuatanga o te reo ki ngā arero o ngā uri whakaheke o Pukepoto, o Te Rarawa, otirā o Te Hiku o te Ika.

text: Ko te reo i Te Rarawa: Pēhea rainī te tūāhua reo o ngā mātua tūpuna i Pukepoto Ko te reo Māori, ko te reo ā-iwi, ko te mita o te reo; ko tēhea te mea nui? Mai anō tēnei tohe, ko tēhea ko runga, ko tēhea ko raro. He tinitini nei anō ngā rangahau mō te reo Māori, mō ngā rautaki whakaora i te reo Māori. Erangi pēhea mai ana te reo ā-iwi? I te mahi nui whakaharahara ki te whakaora i te reo Māori e noho ana tērā kaupapa hei aronga matua. E kite mārika ana i ngā hua o aua mahi, hoi anō te reo ā-iwi, te hanga nei, i paria ki rāhaki. Nā, i ngā tau tata nei anō, kua kitea rawatia te wheinu o ngā uri whakaheke, o ngā mokopuna o ngā iwi ki te ako i ō rātou mita, otirā i te reo ā-iwi.
Hoi anō tēnei kaupapa rangahau he mea whakapiripiri ki ngā rangahau mō te reo Māori, waihoki mō te reo ā-iwi. E āta mātai atu ana te titiro ki te reo ake anō o Te Rarawa, otirā ki te reo o ngā kaumātua i noho ai i Pukepoto. Ko ngā whāinga matua o te rangahau kia kitea pēnā rainī he patanga wō te reo i te kāinga ki te mana, ki te ahurea o te tangata, ka tahi. Ka rua, kia huraina mai ai ngā āhuatanga motuhake o te reo o Te Rarawa, otirā, o te reo i Pukepoto. I runga i tērā, ko te pātai matua o te rangahau nei, ko tēnei;
Pēhea hoki nei te tūāhua reo Māori i kōrerohia ai e ngā mātua tūpuna, e ngā wheinga i Pukepoto?
Nā, e tutuki ngā whāinga rangahau, i arohia wētahi rīpene kei te pātaka kōrero o Te Reo Irirangi Māori o Te Hiku o Te Ika e mau nei ngā reo o ngā kaumātua o te kāinga e kōrero ana mō ngā tini āhuatanga e hāngai ana ki ō rātou nā ao. E tāwharautia ana tēnei kaupapa e te Rangahau Kaupapa Māori, ā, ko ngā tikanga, ko ngā kōrero i ahua mai i Te Rarawa i Pukepoto e noho mai ana hei tāhuhu tikanga mōku. Ko ngā taupānga hou kua oti kē nei i a Te Reo Irirangi Māori o Te Hiku o Te Ika hei taputapu e nanao atu ai a hau ki te pātaka kōrero o Te Hiku o Te Ika, e pai ai taku āta wānanga i ngā kupu, i ngā kōrero kei ngā rīpene e mau ana.
Tokowhitu katoa ngā kaumātua i āta arohia e ahau i tēnei rangahau nei, katoa i noho ai i Pukepoto. Ko tāku, he āta whakataringa atu ki wā rātou kōrero, ka āta arotake ai i wētahi kupu, i wētahi kīwaha, i wētahi whakatakotoranga rerenga kōrero i kaha whakahuangia e rātou mā. Kei te puke tuaono te roanga o ngā kōrero mō ngā kitenga o te rangahau; i mārama te kite atu he tini ngā momo kupu, ngā kīwaha me ngā rerenga kōrero he tikanga kē atu wō rātou, he whakamahinga kē anō, ka mutu, arā wētahi kāhore e tino rangona ana i wēnei wā nei. Nō reira, ko tā tēnei rangahau e whai ana kia whakahokia wēnei āhuatanga o te reo ki ngā arero o ngā uri whakaheke o Pukepoto, o Te Rarawa, otirā o Te Hiku o te Ika.

year: 2021

title: Viruses without vaccines, or valuing indigenous research? The tensions of introducing Western research assessment practices into an indigenous university

authors: Bruce Ferguson, Pip

abstract: Over my past twenty-five years of educational practice, I have striven to develop a better understanding of indigenous ways of being and doing (in New Zealand’s case, this involves the values and knowledge of Māori). I have done this by visiting and occasionally staying on marae (Māori gathering-places); by reading relevant literature; by engaging in conversations with knowledgeable scholars and by researching the impact of Western practices on indigenous peoples.

In 2003 I managed a research team for Te Wānanga o Aotearoa, a Māori tertiary institution with branches across the country. Our Tertiary Education Commission had just introduced a variation of the English RAE, called the Performance-Based Research Fund, through which government research funds would henceforth be distributed. In collaboration with Māori colleagues, we chose to enter this process, believing that Māori research would be recognised and funded by our participation.

While this proved to be the case, there were significant examples of values clashes, such as the requirement for people to ‘boast’ of their research achievements in a context where such boasting is anathema; to claim ownership of knowledge where tradition often indicates that knowledge is not the property of individuals; and worst, at one point I found myself accused by my Māori manager of introducing ‘viruses without vaccines’. By this he meant Westernised ideas and practices which appeared to be benevolent but in fact were toxic (the idea derives from white settlers who apparently gave native Americans blankets permeated with a virus, causing thousands to die).

In this paper I will explore tensions of operating cross-culturally, and whether/how we can protect people from unintended toxic consequences of intended benevolent actions.

text: Viruses without vaccines, or valuing indigenous research? The tensions of introducing Western research assessment practices into an indigenous university Over my past twenty-five years of educational practice, I have striven to develop a better understanding of indigenous ways of being and doing (in New Zealand’s case, this involves the values and knowledge of Māori). I have done this by visiting and occasionally staying on marae (Māori gathering-places); by reading relevant literature; by engaging in conversations with knowledgeable scholars and by researching the impact of Western practices on indigenous peoples.

In 2003 I managed a research team for Te Wānanga o Aotearoa, a Māori tertiary institution with branches across the country. Our Tertiary Education Commission had just introduced a variation of the English RAE, called the Performance-Based Research Fund, through which government research funds would henceforth be distributed. In collaboration with Māori colleagues, we chose to enter this process, believing that Māori research would be recognised and funded by our participation.

While this proved to be the case, there were significant examples of values clashes, such as the requirement for people to ‘boast’ of their research achievements in a context where such boasting is anathema; to claim ownership of knowledge where tradition often indicates that knowledge is not the property of individuals; and worst, at one point I found myself accused by my Māori manager of introducing ‘viruses without vaccines’. By this he meant Westernised ideas and practices which appeared to be benevolent but in fact were toxic (the idea derives from white settlers who apparently gave native Americans blankets permeated with a virus, causing thousands to die).

In this paper I will explore tensions of operating cross-culturally, and whether/how we can protect people from unintended toxic consequences of intended benevolent actions.

year: 2012

title: Book review: Physical education: picking up the batons

authors: Penney, Dawn

subjects: book review

abstract: This article reviews the book, “Physical education: picking up the batons”, edited by M. Thorburn & S. Gray.

text: Book review: Physical education: picking up the batons This article reviews the book, “Physical education: picking up the batons”, edited by M. Thorburn & S. Gray.

year: 2010