Takatāpui
Takatāpui (also spelled takataapui) is a Te Reo Māori (Māori language) term, which is used in a similar way to LGBTQI+. "Takatāpui" can also refer to an individual who is SOGIE diverse. When speaking te reo Māori, LGBTQI+ people of any culture are referred to as "Takatāpui". Not only Māori but because Te Reo Maori is one of the official language of New Zealand, any LGBTQ+ person referred to as "Takatāpui". In English, a takatāpui person is a Māori individual who is gay, lesbian, bisexual, or transgender (LGBT). Traditionally, "Takatāpui" referred to a devoted partner of the same sex . In contemporary use", Takatāpui" is used in response to the Western construction of "sexuality, gender, and corresponding identity expressions" (gender identity and sexual identity). Māori gender identifiers (wāhine, tāne) and gender rolesmarae protocols, participation in warfare, delineated male and female modes of dress and placement of Tā mokoexisted prior to and outside of Western influence. The term "Takatāpui" encompasses not only aspects of sexuality but also cultural identity. "Takatāpui" incorporates both a sense of indigenous identity and communicates sexual orientation; it has become an umbrella term to build solidarity among sexuality and gender minorities within Māori communities. "Takatāpui" is not  a new term, but the application of it is recent. The "Dictionary of the Māori Language"—first compiled by missionary Herbert Williams in 1832—notes the definition as "intimate companion of the same sex". After a long period of disuse there has been a resurgence since the 1980s for a label to describe an individual who is both Māori and non-heterosexual. The word "takatāpui" was found to have existed in pre-colonial New Zealand to describe relationships between people of the same sex. The existence of this word repudiates the conservative Māori argument that homosexuality did not exist in Māori  society prior to the arrival of Europeans. Hinemoa and Tutānekai. The classic and earliest full account of the origins of gods and the first human beings is contained in a manuscript entitled "Nga Tama a Rangi" ("The Sons of Heaven"), written in 1849 by Wī Maihi Te Rangikāheke, of the Ngāti Rangiwewehi tribe of Rotorua. The manuscript "gives a clear and systematic account of Māori religious beliefs and beliefs about the origin of many natural phenomena, the creation of woman, the origin of death, and the fishing up of lands. No other version of this myth is presented in such  a connected and systematic way, but all early accounts, from whatever area or tribe, confirm the general validity of the Rangikāheke version. It begins as follows: 'My friends, listen to me. The Māori people stem from only one source, namely the Great-heaven-which-stands-above, and the Earth-which-lies-below. According to Europeans, God made heaven and earth and all things. According to the Māori, Heaven (Rangi) and Earth (Papa) are themselves the source'" (Biggs 1966:448). One of the great love stories of the Māori world is the legend of Hinemoa and Tūtānekai. The story remains popular and  is retold in songs, films, cultural theatre and dance. Hinemoa defies her family to claim Tūtānekai, her "heart's desire"—the love-child of a chief's wife who was not her social equal. In reading Te Rangikāheke's original version in Māori, Ngahuia Te Awekotuku found that Tūtānekai had a male friend, "hoa takatāpui", named Tiki, and Tūtānekai was "nowhere near as impressed by Hinemoa as the romantic Victorian narrative had construed". After Tūtānekai became united with Hinemoa, Tiki famously grieved for the loss of his "hoa takatāpui". Tūtānekai, feeling grieved as well, arranged that his younger sister marry Tiki  to console him. While no-one can say Tūtānekai and Tiki were sexually involved, their relationship was accepted to be intimate beyond mere friendship, and the story illustrates the concept that "takatāpui" in traditional Māori life was not exactly the same as constructions of contemporary homosexuality in Western societies. Uses. One of the first contemporary uses of "takatāpui" was in a report to the Public Health Commission by Herewini and Sheridan (1994), which used the term to encompass Māori gay men as well as men who have sex with men but who don't identify as gay. The historical usage  of the term might not correspond with contemporary understanding of LGBT identities, while information on non-heterosexual sexuality and variations from gender roles as we understand them today has been substantially eradicated by Victorian morality brought by colonizers and Christian missionaries. Although circumstantial, there remains some evidence that takatāpui lived without discrimination in pre-European times. Some contemporary Māori LGBT people use the terms "gay" and "lesbian" as a convenience, while others self-identify as "takatāpui" to resist the colonization of their identities and bodies which would "deny access to important ancestral knowledge". Some use both terms depending on the  context. Using "takatāpui" to self-identify requires acceptance of oneself as Māori as well as being LGBT. About one fifth of Māori are young people, but the state education system does not explicitly provide for exploring multiple identities. The traditional spiritual and social roles that "takatāpui" have played in historical Māori societies are not easily incorporated into teaching plans and despite a 2002 mandate from the Ministry of Education, there remains a "wholesale absence of culturally appropriate sexuality curriculum in schools for the Māori." Derivatives of "takatāpui" include "takatāpui kaharua" for bisexual, "takatāpui wahine" for lesbian and "takatāpui wahine ki  tāne" or "takatāpui tāne ki wahine" for trans men or trans women. "Takatāpui" serves as an umbrella term for all these identities.