Te Taonga o Taku Ngakau

Dr Leonie Pihama

Dr Leonie Pihama

Today we see another report of the death of another Maori baby and so I want to share, not my words but the words of a range of our kuia, koroheke and whanau about the sanctity and place of our tamariki within our whanau, hapu and iwi. It is with great aroha for our people that we share this korero and with the hope that it will enable us to think about how we may make change in the lives of our tamariki and mokopuna. This is the transcript of the documentary ‘Te Taonga o Taku Ngakau’ made by our whanau and screened on Maori Television.

nga mihi ki nga kaikorero katoa.
Dr Leonie Pihama

Te Taonga o Taku Ngakau: Transcript

18 Dec 2007

COMMENT
PART ONE
TERE HARRISONKo Te Whaiora Te Uruoteao Te Rangitawhia Harrison O’Connell tenei.  Koia taku tamaiti tuatahi. I whänau moata rawa mai ia, na te mate o taku manawa. Ka nui taku tangi, i te korerotanga mai o nga takuta ka tangohia mai ia I tooku koopu nohonga tamariki. Ka maharahara nui matou ko toku whänau mo tona oranga. Aa ka toko ake te patai, ina whanau mai ia i mua rawa i tana waa e tika ana, ka pëhea ra ia? This is my son, Te Whaiora Te Uruoteao Te Rangitawhia Harrison O’Connell.  Te Whaiora is my first child.  During pregnancy I developed a medical condition known as Pre-eclampsia. Consequently, at 25 weeks gestation, specialists advised that baby would be born severely premature.   This was devastating news to our family whom were well aware of the incredible risks we now faced and queried his very survival.
KAA WILLIAMSKo te mokopuna te mea nui, he nui.  Kei reira tonu hoki te ira tangata e rere ana ne. Our grandchildren are paramount, for our future lies within them.
NGARIMU DANIELSKia ngakau mahaki, kia whakaaro nui ki te tangata ahakoa ko wai era aahuatanga katoa. He akoranga ano kei roto i wera momo tohutohu. Be respectful and have regard for others, those fundamental values.There is much to be gained from following these kinds of advice.
PATU HOHEPAKaore e roa to wa e tiaki ana, e poipoi ana rataou, ka ngaro atu.  Ko te mea hora ana i a koe ko te aroha i ru atu ki a ratou, kia mau tonu ki nga whakatipuranga.  Mehemea kaore tatou e hoki ana ki tera aahua ka ngaro to tatou Maoritanga. The time that we have to nurture and raise our children is incredibly limited.  Nurturing love in our future generations is perhaps the most significant role of a parent.  To not do so, is to risk losing essential elements of being Maori.
WAYNE NGATAHe purapura ora tenei mea te tamaiti, tiakina, manaakitia, kia rea, kia tipu, kia ora ano. A child is like a seed, that must be nurtured and fostered so that it may develop and grow well.
MARGIE HOHEPAMe tiaki te tamaiti hei oranga mo te whanau, mo te hapu, mo te iwi, mo apopo, no te mea kei roto ia tetahi ahi, me tiaki te ahi, me awhina te ahi, kaua e patua kia tineia. We have to protect  and care for our children for the wellbeing of our  whanau, hapu and iwi.  There is an essence, a spark  within each child that must be guarded and nurtured and not be extinguished.
HEMI TAI TINTenei mea te tamaiti he taonga o taku ngakau i te mea i mua atu o te whanautanga mai o taku mataamua, o maaua whanau i te wehewehe, engari ano i tana whanautanga mai i mau. A child is precious.Prior to the birth of our eldest child, our families were disconnected, however, the birth of our eldest child brought about family unity.
ROSE PEREKi ahau nei he orite te mana, te mana aahua ake o nga mokopuna ki nga tipuna. It is my belief that the status and uniqueness of children are akin to those of our ancestors.
ARAPERA ROYAL-TANGERETo me a child is the past, the future and the present right there in one spot.
HONE KAAHe tino taonga hoki te mokopuna, ka kore te tamariki, ka kore te mokopuna, a, ka ngaro te tangata. Children are very, very precious, for without children, without grandchildren, people would cease to exist.
TERE HARRISONKo taku tino hiahia kia tipu ake taku tama ki taa nga Maori ake tikanga. He aha ai?  Kia mau tona ngakau ki nga taonga a nga tipuna. Ara noa atu nga tauira e whakateitei ana i te tamaiti, ara kei roto i nga popo, nga whakaoriori, i nga whakataukii. Na whai ano te patai i roto i a au he aha pu aua korero, mai i te kunenga o te ira tangata, te takanga o te pito tae noa atu ki nga tikanga whakatipu i a tatou ake tamariki. I want my son to grow up with the best values our culture has to offer.  Why?  So that we retain important knowledge of our ancestlors.There are numerous examples that show how valued a child was in our society, they’re found in traditional poetry, lullabys and idioms.

Because of that an important question for me arose about conception, birth and our child-rearing practices.

KAA WILLIAMSKo te kunenga mai ko te ahuatanga ka hoki ki a tane ra ano, ki a tane i tona hihiri ki te haere ki te tiki i ngä kete o te matauranga ne mai i a io, na i reira ka tikina atu ia ngä kete engari ko tëtahi tino taonga nui i hoatu ki a ia ko tënei mea ko te ira tangata.

Ka kii atu a io ki a ia, ko te haa o te tamaiti maaku, engari maau e heri te ira tangata ka whakatoo ki roto i a Hine hineahuone.

Koinei tëtahi taonga tuatahi mo te kunenga mai o te tamaiti ko taua whenua i whakatoohia e tane ki roto i te wahine me te ira tangata ano i te taha.

The origin of people can be traced to Tane, and his efforts to seek the baskets of knowledge from Io. From   within the baskets he was given the greatest gift of all,  the life principle .Io said to Tane, I shall have the childs breath but you may take the life essence to  create humanity by conceiving with Hineahuone.

This is one of the first treasures given in terms of conception. The conception of humanity through the act of procreation.

ROSE PERETe korero mai a taku mama ki a au, i te waa e hapu nei ia ka waiata atu taku koroua aku matua tipuna ki a ahau i te wa e noho au ki te koopu, ma mea mai ia tino piri pumau ia ki a ratou katoa, ratou hoki te penapena, poipoi i a au te waiata mai, ki a au i te wa i roto ahau i te koopu o taku mama. My mother told me that whilst she was pregnant my grandfather and other elders would sing to me while I was still in her womb. My mother was always close to them  and they would nurture  and care for me whilst I was still in my mothers womb.
TERE HARRISONNa enei tikanga tahito ka kite taatou I te pure o te tamaiti me te whakamiharotanga o nga tipuna ki a ratou. .Our traditional child rearing practices reflect how highly children were valued in Maori society.
ROSE PEREHe taonga te mokopuna, ka noho mai hoki te mokopuna hei puna mo te tipuna ka whakaaro tatou taatou ka noho mai te mokopuna hei taa moko mo te tipuna ana he tino taonga ra tona.   He mokopuna ra taatou, he mokopuna ano hoki nga tipuna. A grandchild is very precious, a fountain for ancestral knowledge and an everlasting reflection of those who have gone before. We are all grandchildren as are our ancestors.
PATU HOHEPAMai rano tena i tau ai a ko ena nga tino taonga o te whanau o te hapu ko nga tamariki ko nga mokopuna.  E pehea hoki e haere tonu ai te whakapapa mehemea kaore ratou. IFrom the beginning, children have been considered the prized treasures of whanau and hapu.  Indeed, how would society survive without them?
ARAPERA ROYAL-TANGEREIf you really understand our values and if we really understand that when we look at children that they are so precious and that they represent their tupuna thru whakapapa then we would think twice about abusing them because if we know that to raise a hand to them is to hit their tupuna at the same time we’d think about another way of doing it, we would treat them differently.
HEMI TAI TINNo tana whanautanga mai katahi ka tino kite atu i tëtahi taha tëtahi tikanga me kii mo tënei kaupapa mo tënei mea te tamaiti he taonga taku ngäkau te mea i mua atu i te whanautanga mai o taku mataamua to maua whänau te wehewehe engari no tana whanautanga mai i mau, i mau te rongo ki waenga i ngä whänau me kii. The birth of my first child gave me insight into what is meant by the phrase ‘the child is the most precious thing to one’s heart”.  Prior to our son’s birth, our families were disconnected, but through him we gained renewed unity and peace.
HERITA TOKOHe tika ano tëra körero he taonga te mokopuna. Ka körero pena tonu au te ahua i toku whaea e awhi awhi katoa i a raua mokopuna ko taku papa ara ko raua tahi.  Ka matakitaki au i a ia e whakahaututu ana i ana mokopuna to matau mama katahi au ka kii atu ki taku mama he kaha ake to whakahaututu i o mokopuna pena i a matau kei te tohutohu koe i a matou i tëtahi mahi  engari na o mokopuna kua noho koe ki te haututu i o ratau taha. Ko te whakahoki mai i taku kia whiwhi mokopuna koe kua möhio koe. There is no doubt in the truth of the phrase, “the child is the most prized pocession of my heart”.  In reflecting on my own parent’s adoration of their grandchildren, I recall how I would watch my mother at play with them.  I said to her, “You are so much more relaxed with them than you were with us.  You used to order us around, but with your grandchildren it is you leading them astray!”  She replied, “When you have grandchildren you will understand”.
TERE HARRISONHai tïmata I taku haere e tïkä ana me hoki ähau ki töku whanau ake ki reira rapu ai I ngä körero mai I töku kuia mo tënei mea te whakatipu tamariki.  E waru tekau mä rima tau tona päkëkë a tekau mä whä katoa ana tamariki. Before I start, its only right that I go home to my own whanau and talk to my grandmother about raising children.  She’s 85 and had 14 children of her own.
PART TWO
TERE HARRISONI whanau toimaha mai taku tama a Te Whaiora ahakoa rä tana manawa kiore, me ngä mäharahara mo tana oranga ko te mea nui inäianei kua piki te ora ki a ia My son Te Whaiora was born severely premature. Although we were worried that he would not survive, he fought through and now he is a healthy young baby.
TERE HARRISONHe aha etahi tikanga pai maku ki te whakatipu tamariki, ki te whakatipu i taku tama.

FRANCES HARRISON

He aha koe e korero maku mo tena patai?  Kei a koe ano te ..ae.  Mahau tonu e whiriwhiri he aha te tikanga pai, kaore he tikanga kee, ki to taha hei tiaki i to pepi, hei whanagai, hei tiaki, koira aahuatanga katoa ra.

Have you got any advice for me on raising my son?Why are you asking me?  You’re the one who has to do it, so you’re the one who has to decide what’s best for you. I’m not there with you to decide what is best for you.
TERE HARRISONNa reira, na runga i te whakaae a toku kuia, ka puta ahau ki te rapu whakaaro e paa ana ki tenei mea te whakatipu tamariki.

I waihotia mai e kui maa e koro maa ngä taonga körero ara ngä pöpö, ngä whakataukii, ngä karakia hei kupu ärahi i a taatou.  Mä ngä körero tahito nei e whakatairangi taatau ki nga tikanga tuku iho.

So with the blessing of my nan I decided to ask some of the best minds and parents I know about raising children.Our ancestors have left us a wealth of knowledge about child rearing that can be found in our songs and chants, in our language and conversations.  These are the things that connect us to ancient knowledge which helps guide us as parents.
KAA WILLIAMSKei roto katoa ngä körero mo tënei mea o te tohi, mo ruapukenga mo ngä whakaaro ka whakatoo ki roto i ngä tamariki mehemea ka akohia era me te maarama ki ngä korero, ataahua. Its all within the stories, the practice of dedicating a child is there, how to raise a child.  If you learn the stories you learn the beauty of the information they hold.Within our stories, the practice of dedicating a child is there, of raising a child.  If one learns and understands the stories, its stunning.
HONE KAAKo te körero kei roto i te oriori Popo ko taku kumara hai waiuu mo tama, he hohonu tera whakaaro itemea hoki ra ko tera mea te kumara he uaua ki te whakatipu, me aata, me aata ano te tangata i mua i te whakatipuranga i te kumara, kia tika te oneone, kia tika te marama, kia tika te waahi whakatipu ai i te kumara, kia tika ano i te whangai i te kumara i a ia e tipu ake ana, a tona waa hoki ra ka noho hai taonga. In the lullaby “Popo”, we are told of the nutritional value of the kumara for a child.  An analogy is also drawn between the challenges presented in ‘growing’ both the child and the kumara.  Extreme care and skill are required not only at harvest, but during planting the soil must be healthy, the season correct, and the beds rightly placed to ensure the best possible environment for growth.  Eventually one reaps an enormous ‘gift’.
WAYNE NGATAHe mea ngaro te oriori kua tikina atu ano hei tohutohu i enei ra e nga matua e nga tipuna o enei raa.  Kua rereke te ao engari ko aua tohutohu e pera ano na ka tikina atu ko aua tohutohu ka whakapamai horapa i te katoa i te tamariki, me kii koina tona tikanga Oriori has been revived as it provides a body of knowledge from which parents and elders can source advice.Despite the changing world in which we now live this advice still remains relevant to parents and children of today .
ROSE PEREPinepine te kura, te kura ki a au ko te kahukura he atua tera te kahukura ka taea e ia te whakamaahea te tangata ka taea e ia te tawharau te tangata.  Kotahi noa iho te waka te kawe i te kahukura ara te kura nui, te kura roa, te kura tuhaepo o te waka takiitimu.  Ko ratou koina anake te waka, koina anake te waka ka hoki atu ona pouhere korero ki nga korero i heke mai mai i tuawhakarere, mai i nga tipuna o nga potiki nga tipuna, nga uri a Maui.

Te mea nui ki te waiata ra mehemea ka whakahoki ki te waiata mai i a kahungunu ae kei te korero mo te ko te kura nui, ko te kura roa, ko te kura no tuhaepo te mahi o nga hirangaranga te wairua e pa ana ki tera o te whakamaahea kia puta atu nga kino, kia haere nga kino ki nga ihi o te ra, kia tahuna atu tetahi mea he tawharau i te tangata kei te whai i tenei mea te oranga

The lullaby Pinepine te Kura, the kura, to me is the rainbow Kahukura, a deity being able to cleanse and shelter people.  There was only one canoe able to carry Kahukura, the long treasure, the great treasure, the treasure of Tuhaepo of the Takiitimu canoe.  This was the only canoe able to maintain the treasure because its origins came from the beginning of time, from the ancestors, from Maui himself.The purpose of that lullaby, if we refer to Kahungunu’s version and the phrase about the long treasure, great treasure of Tuhaepo, its purpose is to remind us of the importance of remaining humble, to cleanse ourselves of any anxieties and create a space that supports us and our growth.
NGARIMU DANIELSKo tëtahi whakatauki tino pai ki aua, ko taa te tamaiti mahi he wawaahi tahaa kua rongo au i ëtahi whakamaramatanga kaare e tino pai mo tera whakatauaki heoi ano he pai ki ahau tera momo whakatauki natemea ki ahau nei e körero ana mo te tamaiti ko taa te tamaiti mahi he wawaahi tahaa, he haututuu, he hianga, nareira ka mahi te tamaiti i taana mahi koira te mahi a te tamaiti ki ahau he mea whakamana tera i te tamaiti. A proverb that I really like is “A child’s role is to break things!”  I’ve heard many negative explanations for this proverb, however, I prefer to reflect on its positive connotations.  To me it speaks of the necessity of a child to be allowed to be a child, of how children will break things, will disrupt things and this is all part of their play. I think it’s a positive statement about how children are.
PATU HOHEPAKo tetahi mo te whakatipu aahua rite nei ki te rakau e puta mai ana i te whenua.  Ko to whakapikotanga i te rakau ka tipu pera mehemea ko to hiahia kia tupu ataahua te rakau kei a koe te mana.  Na ko enei tamariki aahua rite nei ki te pepi rakau e tupu ake ana mau e tiaki, mau e atawhai, mau e poipoi mehemea ka whatia e koe kua ngaro te tamaiti.  No ko enei nga mea hei titiro. Raising a child can be likened to a tree growing from the land.If a tree isn’t planted and tended well it will become distorted but if you want it to grow well and healthy then its up to you.  Our children are like that, a young sapling should be nurtured, cared for, if you don’t the child will be lost.  These are things we have to consider.
HEMI TAI TINTe piko o te mahuri tera te tipu o te rakau a tatau nei waahi tangata nei e whakarite nei ki te mahuri rakau ina koe e hiahia hai tokotoko kua piko penei te taima e mahuri ana nareira pena e hiahia ana hai taiaha kua whakatipuria kia penei, kia pera, pena e hiahia hai ata raanei tau nei hiahia mou mo te iwi raanei kua whakatipuria te rakau kia penei kiap era. Noreira koia tera tëtahi whakaaro kei roto i ahau mo enei o a tatau nei taonga itemea haaunga ko te piko noaiho o te mahuri engari ko te momo kai e whaangai atu ai a ia. People can be likened to the mahuri. If you want a tokotoko then it must be shaped when it is still young and growing. If it is a taiaha you want, then it must be grown in a specific way.   This is an expression that appeals to me,  not only is it about the way it is shaped, but how you nuture it.
MARGIE HOHEPAKo te whakataukii Ehara taku toa i te toa taki tahi engari taku toa i te toa taki mano.  I te mea ehara mo tetahi ki te tiaki i tetahi pepi engari mo te katoa me te katoa e tipu tika tipu ora te tamaiti.  I like the proverb, “My strength is not mine alone but the strength of many”. because it emphasises that its not one persons sole responsibility to raise a child but It highlights the significance of wider responsibility for child-rearing,
KERI PEWHAIRANGIKo tetahi e kii nei au ki nga tamariki o te kura, ki nga kotiro he mokopuna koe na Hinetitama waiwai ana nga karu i te tirohanga atu.  A kei roto i tera ka whakamaaram au ki nga kotiro te ataahuatanga o te wahine.  He tapu koe i te mea ko koe te wharetangata. A proverb that I share with the children, at school, in particular the girls is, “You are descended from Hinetitama, and your beauty brings tears to my eyes”.  This speaks of the beauty and sacredness of women as childbearers.
TERE HARRISONNa reira kei tënä me tënä hapu, iwi ränei öna ake körero e hängai ana ki te kunenga o te ira tangata, a tae noa ki ngä tikanga whakatipu tamariki.  No ngä tau tata nei ka maiea ake ano ngä körero huhua nei, Heoi kia huri ano ki ngä whïtiki o te ki, ki te matapaki I te nunumitanga o a taatou tikanga. Each hapu and iwi have their own specific theories related to conception, birth and child-rearing.  Recently these theories have become popular points of discussion.  Lets turn now to  some informed opinions to discuss some  of those practices that have been in decline.
PATU HOHEPAKo te whanau ko era ka whai paanga tata ana ki a koe, ko era e arohaina to kaahui.  Ko te mea e kii a nei e paa nei te whanaungatanga ki a ratou a etahi waa e kui(?) tetahi waa kua whaanui atu.  Engari ko te whanau ki a au nei ko nga uri katoa o oku tupuna kei te mohio a kanohi ahau. A me era atu kaore e mohio ka tae mai ka kii atu he whanaunga nou, ka timata te puawai haere. Your whanau consists of those that are close to you and those that love you.  Some would say that this includes both those who are linked by blood, and those who are linked through other more extensive networks.  However, in my mind whanau are those linked through shared ancestry.  This includes those whom I may not know, but who will say we are related, and the relationship begins from there.
MARGIE HOHEPAMa te whaea e whanau pepi engari ma te whanau te whaea e tiaki e awhina e whangai mai te timatanga o te haputanga tae noa ki te whanaunga o te pepi ma te whanau hoki e poipoi nga tamariki. Although it is the mother who gives birth to the baby, it is the whanau who care for and nurture the mother throughout the pregnancy to birth.  Indeed the entire whaanau then become responsible for raising the child.
KERI PEWHAIRANGIKua iwi tau ahau e noho tahi ana matou ko oku maatua.  Ko aku teina ko etahi ka kii mai ooh kua tae te wa, kia puta koe i te panekoti o to mama?  Engari ko taaku ae ka taea e au engari i whakatau maatou kia pera kia kaua e mahue tera aahua o te kaumatua ki te mokopuna, he rereke tera o te maatua ki te mokopuna.  Na reira e toru nga reanga kei to matou whare. I have lived with my mother for nine years and some have said, “Isn’t it time for you to move out from under your mother’s skirt?”  my response is, “Yes I could do that, however, we have made a conscious decision to live in this way so that my children won’t miss out on that special relationship that exists only between grandparents and grandchildren.”  It is quite distinct from the parent-child relationship. Now we have three generations living under one roof.
NGARIMU DANIELSNa toku kuia me toku koroua ahau i whakatipu i ahau e pepi ana i awhina i taku mama, ka whänau mai taku tungane tona whanautanga mai tino kaha whakahau kuia me taku koroua i a ahau me tiaki koe i to tungane, me tiaki koe i to tungane, ka tino titi tera ahuatanga ki roto i toku ngäkau aa ka whänau mai aaku taina ka ahua rereke ngä tohutohu a taku kuia ki taku tungahne, me tiaki koe i o tuahine, me tiaki koe i o tuahine na whai ano kaare matau tokowha i tautohetohe kore rawa matau i whawhai i waenga i a matau tonu ka aroha nui matau ki a matau tonu aa mohoa nei kei te pera tonu. From the time I was just a baby my grandparents supported my mother to raise me.     When my brother was born they impressed upon me the importance of looking after him.  That has become ingrained in my thinking. When my sisters were born my grandparents said to my brother, “Take care of your sisters”  There is no doubt that this contributed to our care and love for one another, and indeed to this day we have never fought or argued.
NGAHIRIWA TAI TINKiihai maua tahi anake to maua whänau i whakatipu ahakoa ngä piki me ngä heke i puawai mai ko te whänau katoa na runga i te hapü o a maua whänau. We didn’t raise our children alone, irrespective of the ups and downs our whänau continued to blossom because of our wider whänau support.
ROSE PERE  CHECK TRANSCRIPTAhakoa te waahi i haere nei aku kuia korou, haere ano ahau me te aha i mahi tahi katoa matou i roto i tera ka ako ahau kaore ratou e huri te tikk??? mai me penei me pera koe hoino taaku he pai ia ratou, i kite me pehea te mahi i nga mahi koira te rereketanga. Whereever my elders went, I went too. because of that I learnt, they didn’t order me about, I learnt thru watching,Wherever my elders went, I went too. We all worked together, I have learnt through our shared experiences and through observation, rather than by being told what to do. That was the difference.
ARAPERA ROYAL-TANGEREI was a privileged mokopuna, I thought I was a privileged mokopuna now I find a lot of the mokopuna are privileged, are nurtured by their grandparents but because I grew up with a lot of love around me.  Not once did I get smacked or growled although my mother might chastise me my grandmother would talk to her quietly and tell her how inappropriate that was.
NGARIMU DANIELSMe körero pea au mo te waa i a maua ko taku tungane e tamariki ana, me kii tokowha matau ngä tamariki engari koia pu te pekepoho a taku kuia ahakoa te aha. I a maua e pakupaku ana ahakoa pëhea nei ngä tohutohu a taku koroua ki a ia kia haere ki te whangai i ngä poaka, kia haere ränei ki te awhina i a ia ki te tapahi i tëtahi mea ka noho piri tata tonu ia ki a nan, engari he tohu tera ki ahau taua whanaungatanga ki waenga te kuia te koroua me ngä mokopuna. Perhaps I should talk about when my brother and I were children …  there were four of us kids, however there is no doubt that my brother was the apple of my nan’s eye.  When we were little, no matter what my koro asked him to do, whether it be to feed the pigs, help him chop, whatever, he’d always run to nan.  It is an example to me of that special bond that exists between a grandparents and grandchildren.
PART THREE
TERE VOICEI ngä rä o mua ko tënei mea te whanau, he whanau whakapapa ä toto nei, engari na te noho marara kua rereke te noho a ëtahi whänau i ënei rä. Traditionally whanau has been defined as those with genealogical ties, however, urbanization has seen the definition of whanau change somewhat.
HONE KAANa te nuku pea o te maori ki te taone ka wehe mai i ngä waahi i koti ai ngä pito, ko te pito kei ko, ko te tangata kei ko ke noa. Kaare ngä matua i reira, nara kaare ngä whänau i reira hai awhi i a ratau kaare he waahi hai omaoma mo ngä tamariki. Urbanisation separated Maori from their roots.Their connections were there but they were now elsewhere.  They didn’t have the support of parents or whanau, nor was there space for children to really grow.
KERI PEWHAIRANGII te rongo te whanau e taikaha ana na kua haere kua tiki atu nga tamariki whakataa. Mahia o mahi, ma matou kaore he patai ka haere noa ka tango.  Rima mineti kua tae atu ahau a whakaritea te peke me te pounamu, kei te haramai au me te mea kaua e whakamaa na te mea kaore i te mahi mo te maama te take engari mo te tamaiti.  Koira te aahuatanga o te kohanga reo o te te kura kaupapa maori ko taua aahuatanga.  He whanau katoa e poipoi ana i te tamaiti kia u ki te reo engari kaua ko te reo anake ko nga tikanga hoki. When I hear of a whanau under stress, I go and take the children to allow the parents some time out.  There is no hesitation for us, we just go and help.  Within five minutes I will be there with a bag packed and bottle prepared.  I tell them not to be embarrassed, I’m not doing it for the mother alone, but alslo for the child.  That’s the beauty of Kohanga Reo and Kura Kaupapa Maori; we are all one whanau, raising our children together so that they grow up with not only the language, but the cultural values as well.
HEMI TAI TINI runga ano i te möhio he tumomo kupu e reerere haere ana i roto i to tatau kura ko tënei mea te waitititanga he tuahua ke atu to ratau e mau nei e tiaki nei e poipoi nei e whakatipu nei i roto i a ratau koia tera ta ratau, he wehenga nui tera o to ratau kiritau me kii There is a term that has become commonly understood at our school, “Waitititanga”.  It refers to our collective responsibility to each other and plays a major role in what we do and who we are.
TERE HARRISONKa pä tëtahi whakararu ki tëtahi whänau, kua puta te kino pera tonu i te patu tamariki. Ma te hoki ano ki a tatau tikanga tuku iho e whai oranga ano ai o tatau whänau. When a whanau is under stress, it provides a ripe ground for abuse.  However, if we are able to focus on and uphold some essential elements of our culture, we may discover real solutions to the challenges facing our whanau.
KERI PEWHAIRANGIHe iwi rangatira te iwi Maori he nui te mana mena he taonga to tamaiti ana kei te mohio koe a tona wa ko ia e kawe ana i to mana he aha te take ka hiahia koe te patu i to mana?  Ka patu koe i tou tamaiti, to mana tera te mana o ou tipuna. Maori are a nation descended from chiefs.  If you believe that children are treasures and that in time they will carry both your strength and that of your ancestors, why would you ever want to abuse them?  In essence, when you hit your child you are hitting yourself, and you are hitting your ancestors.
MARGIE HOHEPAE ai ki etahi o nga tuhinga o nga Maori nga Pakeha hoki no te paipera tapu pea ko te kii “Spare the rod and spoil the child” i roto i nga ripoata o nga school inspectors i kii mai tetahi “kia tupato koutou ma nga kaiako i te mea kaore i whakaae nga matua ia te papaki tamariki ki te papaki nga tamariki kaore e whakaae nga matua kia hoki mai nga tamariki ki nga kura, no nga kura ke pea nga tikanga patu tamariki.  the bible contained the expression “spare the rod and spoil the child”.  And early school inspector reports said “Teachers are advised that native parents highly disagree with corporal punishment.  Should you chastise a child, it is common for a parent to withhold their child from attending school.”  So it could be that the practice of hitting children can from the school system.It is noted by both Mäori and Pakeha scholars the bible contains the expression “Spare the rod and spoil the child”. In early school reports inspectors  stated, “Teachers are advised that native parents highly disagree with corporal punishment.  Should you chastise a child, it is common for a parent to withhold their child from attending school.”  Perhaps that is where the practice of hitting children originated.
HONE KAAHe rereke noa atu to ratau whakatipu tamariki ka whakahee hoki ratau ki te mahi a te maori e awhi nei i a ratau mokopuna ahakoa haere ratau ki whea ka mauria atu ngä tamariki kia ratau hoki ra ko tënä mea te tamariki he pai noa atu kia kitea atu, kaua kia rangona engari i roto i te ao maori kaare i pai kia kitea atu engari kia rangona ano itemea hoki ra i roto i ngä körero ka puta i te tamariki ka puta ano i te matua, ngä körero ka puta i te matua ka puta i te tamariki. They raised their children quite differently, disagreeing with the Maaori practice of nurturing children and taking them wherever they went.  For them, a child was to be seen and not heard, but in the Maaori world it was unheard of for a child to be silenced.  It was important to hear the words of children as they reflected their parent’s words and more importantly the teachings they imparted to their children.
ARAPERA ROYAL-TANGEREWhen you look back to when Pakeha first mad contact with Maori some of the early observations are saying that the children were treasured, that the children were not punished, corporal punishment, and there’s a particular quote that I wanted to read which was an observation that was made in 1862, corporal punishments and an overrigid discipline have done much to drive many children from schools (Maori children).  A punishment which to us seem cruel and excessive, as native parents never inflict chastisement upon an offending child, our summary mode of dealing with young delinquents must seem strange and tyranical.  It would not be unwise in future to pay some little difference to the feelings in this subject.
PAT HOHEPAI puta mai i te ao pakeha ki roto i te ao Maori.  I mua hoki ko nga kaitiaki kee o nga tamariki ko ratou nei tuakana, o ratou tuahine, tuakana, ko ratou hei mau i nga tamariki hei tiakai hei aroha a mehemea ka pa mai te kino hei riri engari ko nga matua kei runga a ko nga matua ara ko o ratou tupuna nga hunga kaore e pai kia patua nga tamariki ahakoa papaki iti noa iho i roto i te kainga kua tae mai te tahi o nga tupuna ki te mau i te tamaiti. Abuse was introduced to Maori from colonial society. Traditionally, older siblings played a significant role in looking after the younger children.  However, if trouble prevailed, and indeed if parents so much as tapped their children, the elders would remove the child immediately from the home.
ROSE PEREI te waa i haramai nga mihingare mai i Ingarangai i era whenua.  I timata mai enei tu aahuatanga i a ratou, kaore i hanga mai i a ngai taaua, te tamariki he ariki katoa, te tamariki he rangtira katoa kaore ke e pa atu a ratou ringaringa kaore ratou e tukino ana i tenei mea te tamariki.  I te waa i tae mai te Pakeha ae katahi ka timata ki te whakaaro pai kare kei te raruraru tatou e tohi?? Nga tamariki mokopuna me whakatikatika ki a ratou i te korero a nga mihingare me patua e koutou kaore e tika kia mahi pera nga tamariki mokopuna i timata mai i te wa i tae mai a tauiwi i tae mai nga pakeha ki tenei whenua kamutu. This behaviour came with the arrival of missionaries from England.  It did not exist in our culture as children were revered. Children were considered chiefly and so we would never hit them or expose them to abuse.  However, through colonization we experienced significant cultural change.  Our children were chastised by order of the missionaries.  It was not our way, but rather, it began with the arrival of Pakeha and that is all that can be said.
PATU HOHEPAI mua i roto i nga tuhinga i mua atu i te taetanga mai o nga Pakeha, ko nga tane nga hunga e hiki ana e mau ana o ratou nei tamariki nga mokopuna. Na tera, na te aahua o nga tipuna kaumatua ko ratou hei hiki, hei mau.  I te mea hoki ko nga kuia etahi waa, kua aahua ngenge kaore e taea te tiaki i nga mokopuna pai noa iho te tuku atu ki tetahi atu kei reira ki a au te hono pai kei waenganui i ng kaumatua me nga mokopuna me nga kuia me nga mokopuna heke mai ki nga tamariki engari me pera ke te whakatipu i a tatou tamariki ehara ma nga wahine anake tenei mahi ma nga tokorua wahine tane. In precolonial times, evidence suggests that it was the menfolk who carried and held their children and grandchildren. It then became the role of the grandparents. There were times when the mother would become tired and be unable to continue to look after the child. It was common practice for the grandmother to then assist, and that’s the beauty of the relationship between a grandparent and grandchild.  This is how our children should be raised, in an extended whanau environment.  Not by women alone, but by both women and men.
WAYNE NGATAMate nui ki te kore e pai te noho a te tane.  Ki te kore te tane e whakatika i a ia ano engari kaore au e mohio me pehea te tane e whakatika ano i a ia. We’re in big trouble if men don’t improve their role.  I’m not sure how we do that, but it has to be done.
PART FOUR
TERE HARRISONKa mate te whänau, ka mate to tätou mana Mäori, a ko a taatou tamariki tonu ka rongo I te kino.  Noreira, kia kaha tatau ki te whakahoki i o tatau whakaaro ki ngä tikanga tuuturu hai whakapiki i te tu a te Mäori. If the extended family unit breaks down, then with it comes cultural disintegration and the impact is felt most greatly by our children.  It is crucial that we break the cycle, restore our own cultural values and create a better way of living.
HONE KAAI te taenga mai o ngä mihana ki konei ko te nuinga o ratau kaare i tipu ake i roto i te whare rangatira nareira ko a ratau whakaaro ki a ratau tamariki he rereke noa atu ki ngä rangatira o te waahi i takea mai ai ratau. Ko te nuinga o ratau, me kii ra ko ta rata una mahi he tope wahie he heri wai. Ko te tamariki hoki he tangata noaiho engari ki a ratau whakaaro hoki, ka whänau mai koe ko koe anake ano, kaare he tangata i tua atu i a koe. When the missionaries arrived on our shores  the majority were from the lower classes and their opinions differed  greatly to ours regarding children.  Mostly they were from working class backgrounds and many were considered no better than servants. Similarly, their children were held in low regard.  Furthermore, they held a very narrow view of a newborn child; that the child is born an individual; that there is no regard for those who have gone before.
MARGIE HOHEPAKa whakaaro au mo nga matua m o nga whaea e poipoi ana i a ratou tamariki, i te kore tautoko, i reira te mama anake, i reira te whaea anake, kaore nga papa i reira, kua haere ki te mahi, kaore i reira nga tupuna nga karani, nga karani ma ki te tautoko pera ki te korero a taku papa. I think about parents who raise their children without support.  It is just mum at home and the father is not present or is perhaps at work, and there are no grandparents to support the whanau, as my father has talked about.
HEMI TAI TINHeoi ano ko te taha uaua te taima i a matau e pera ana te tamariki pera ana te taima i a matau e taiohi ana ka mutu he matua hoki te mea uaua i tera taima ko ngä momo kowhiringa ake koina ano aa haere te taha o aku hoa paati ai, noho ki te kainga tiaki te hoa me taku pepi tëtahi te taha i a raua, haere ai te rapu mahi noho ränei ki te penihana era momo katoa hoki he aha ke te mea tika ake haaunga moku ake aianeina engari mo matau, i tera taima koiara nga momo mea uaua. Mo te taha whakatipu i ngawari ake nä o maua whänau whanui. The most challenging thing was that we were mere children ourselves when we became parents.  We had to make choices between going partying with our mates or staying at home to care for our children, or going to find a job rather than sitting on the benefit.  We had to try and decide what was best amongst all of those things.  Those were the hard things we faced at that time.  However, raising our children was made easier with the help of whanau.
WAYNE NGATAE pera tonu ana te Maori i enei ra.  No te rangi tonu nei i korero mai tetahi ki au no tera marama i tikina atu a ia tana mokopuna kaore i pai te noho kua tikina atu ai mo nga tau e toru pea, ae tau e toru. Koina te mahi a te Maori, kaua e waiho ma te kawana ranei, ma te aha ranei e whakatika atu ai engari me noho i runga i nga tikanga Maori, era tikanga pai a te Maori mana e whakatika atu. And that’s how we are as Maori.  Just today someone was telling me how she had taken custody of her grandchild for the next 3 years as she wasn’t being well cared for.  That is what Maori do.  Don’t wait for a government agency or anyone else to resolve these issues.  We need to hold fast to our own processes and ways of dealing with things that work well for us.
ARAPERA ROYAL TANGEREI was at university, in my last year at university and I had my first child and everyone thought, well I had to give up finishing my degree and I said no I’m not, I want to finish this for my baby and I asked mum if she would look after him.  I didn’t see anything wrong with it.  Now interestingly enough I was doing education stage II at the time and the theory at the time was maternal deprevation, which means you really do need to have your child with you its not good to leave your child ie in a childcare centre unless you’re there with the child, you were depriving the child of the maternal instinct and I thought no that’s not right, I was brought up by my grandmother and I had a rich upbringing and I’m now passing my son to my mother and I know that he will have a rich upbringing while I get thru this degree.  And I challenged that in class because I realised that from that very time that models and theories from a western world where shaping our thought patterns away from what it is to be whanau.
ROSE PEREKei te kite au kei te whiua kapotia taatou, he aha ai? Kaore tonu i te whai haere i nga tikanga, hga hohonutanga mai i nga matua tipuna te whakapono ki nga atua, te mana ki te tangata ahakoa te tangata he utu te kino ki te pai, kaore au i te kite i tera. I can see that we are living aimlessly, but why?  We are not following our own protocols or the depth of practice handed down from our ancestors, to have faith in our own gods and goddesses, to respect others, or to repay bad with good.  I don’t see that anymore.
PART FIVE
TERE HARRISONHaunga ngä pehitanga ara atu ëtahi o o tätou whanau e whakamahi tonu ana I ngä tikanga tuku iho.  Ahakoa ki tuawhenua, ki rö täone ränei, märakerake te kitea atu, kei te titi tonu a tätou tikanga, körero tuku iho ki o rätou ngäkau. Despite the pressures of today, there are some whanau who still live as they were raised.  Irrespective of where they reside, it is clear that they have retained the original values and practices they were taught.
HEMI TAI TINMei kore o maua whanau kua tino kino te uaua aianei pea kua tinokore pea maua e noho tahi i te raa nei.  Ki au nei kia kaua e kaha te whakamaa te rapu awhina i to whänau i o hoa hoki. If it wasn’t for our whanau, the stress may have been insurmountable, and perhaps we would not be together today.  In my mind we should not be ashamed to ask for help from friends or family.
NGARIMU DANIELSNa te noho marara o ngä whänau i enei raa ko ëtahi ka noho tata ki o ratau whänau, ko ëtahi penei i a au nei kei akarana ke ahau e noho ana kei konei taku whänau, nareira kaua e mataku ki te rapu tautoko ki te rapu awhina mena kei te ahua raru koe. Many whanau now live apart from each other. Some may live close, but others like me live in Auckland whilst my whänau remain here.  So  therefore you shouldn’t be afraid of asking for help if you need it.
ARAPERA ROYAL-TANGEREIf you really understand our values and if we really understand that when we look at children that they are so precious and that they represent their tupuna thru whakapapa then we would think twice about abusing them because if we know that to raise a hand to them is to hit their tupuna at the same time we’d think about another way of doing it, we would treat them differently. alongside that you have to put that into context of a modern world where young families are on their own they don’t have the korowai of their kaumatua around them and so we have to find a solution to assist young parents to looking after their children
HERITA TOKOMe penei pea te korero na, kei roto tatou i te ao hurihuri, na, ko etahi ano kei te mau ki nga tikanga o mua, ko etahi ano kei te whai haere i te ao hurihuri, kei te hurihuri koe. It’s like this; we live in a changing world now.  Some still live by the old ways, and others are following new ways and changing.
WAYNE NGATAAra te korero a nga kuia a nga koroua “moea to tuahine, a heke te toto ko korua korua”, ara kaore he raruraru, kaua e moe iwi kee. Engari koina te korero, ehara i te mea, ehara i te korero noa iho.  I te moe te tangata i oona ano, na ka taea te whanau te hapu ranei te whakatikatika te noho mena ka hee. There is a saying from our old people, “Have relationships with your own” because when troubles occur they are contained within the family.  Don’t marry into another tribe.”  It is only a saying, however there is truth within it.  If you do marry one of your own, the whanau or indeed the hapu can fix any problem that might arise.
TERE HARRISONMarakerake te kitea kei tënä kei tënä öna ake whakaaro, tikanga ränei e hangai ana ki te mahi whakatipi I ngä tamariki a na te whanau whänui te tamaiti I poipoi a päkëkë noa.  Otirä ara noa atu ngä tauira e tohu ana käore rawa o tätou tipuna I patu I tükino ränei I a tätou tamariki, I takea mai I ngä mihingare I a tauiwi.  A na reira ko te rongoä mä te hoki ano ki o tätou tikanga ake e ora ai a tätou tamariki, o tätou whanau. Everyone has their own unique way of raising their children and it is the responsibility of the entire whaanau.  It is clear also that our ancestors did not hit or abuse our children.  That came with the arrival of the missionairies and a foreign culture.  So how do we stop the abuse?  I believe the answer lies in learning about how we lived before in order to improve how we live now; to live in a society free of violence for our children and whanau.
WAYNE NGATAKaore ma te kupu tera te whakatikatika atu ai engari tera ano tetahi huarahi ara ko te oriori tonu kaua ko te oriori tahito engari ko te oriori o inaianei me whakahou ki onaianei tikanga, ki onaianei korero, ki onaianei rangi, ma reira pea e rata mai ai te tangata. Words alone will not fix the problem, however there are answers in traditional practices, such as lullabys. Not just traditional renditions but contemporary versions.  that are reflective of our way of life today.  Maybe then we can better relate to their messages.
KERI PEWHAIRANGIMa te whakaatu ma te whakatauira kaore he akoranga nui atu i tera ki o taatou tamariki na reira he wero tenei ki nga maatua ki te hiahia taatou maatua ma kia pakari kia rangatira a taatou tamariki me rangatira hokii taatou. We have to be role models,There is no greater way of teaching our children than by way of example.  If we want our children to be strong and to be leaders, then we ourselves need to be strong and show leadership qualities.
NGAHIRIWA TAI TINKua ako ano i a maua ano kia tipu pai enei tama hai rangatira mo apopo hai tiaki i a maua na whakaaro a maua nei tikanga me ngä taonga tuku iho e hiahia ana kia ora ki roto i enei kia kore e mate. We have taught ourselves how to raise our children to reach their full potential, so they may fulfull our desires, uphold our protocols, and respect the treasures handed down to us.  In reaching this potential, we are assured of our survival.
ARAPERA ROYAL-TANGEREI know our people, our tipuna have left us models and theories to guide us.  Our moteatea, our waiata, our stories are our library and their there waiting for us.
PATU HOHEPAMa te aroha ma te tiaki ma te atawhai ma ere hoki e haere tonu ai te mea e kiia nei ko te whanaungatanga i waenganui i a tatou me a tatou tamariki. Show love, respect, and kindness. If we can do this, we’ll have the best relationships with our children.
MARGIE HOHEPAKo nga tamariki me tiaki me poipoi me awhina nga tamariki hei oranga mo te whanau ake tonu atu, mo te whanau, mo te hapu, mo te iwi hoki.  Ko ratou he oranga mo apopo. Support our children and encourage them, for the future of our whanau, hapu and iwi. They are our future.
HEMI TAI TINKo matau tënei ka hapai tonu natemea e möhio ana ahakoa he hoa he whanaunga raanei ka paa te taimaha ki au kua tae mai ratau ka paa te taimaha ki a ratau kua tae atu matau te awhina i a ratau taha hoki. We believe if our friends or family are under stress, we’d be there to help them and they’d be there to help us.We will always offer support to friends and family because we know that when stress there would always be a friend or whanau member to help, and were they ever in trouble, we would be there to help them also.
ROSE PEREAroha tetahi ki tetahi kia manaaki atawahitia e to tatou tipuna kuia a Papatuanuku.  Mehemea kaore e tatou e tiaki pai i a ia kei hea tatou te tangata, ko ia te whangai i a tatou tera aahuatanga katoa. Care for each other, care for the Earth.  If we continue to neglect Mother Earth, we will perish.  She sustains us.
HONE KAAKia mutu te kohuru a te maori i te maori kia hoki ano te maori ki ngä taonga o te manaaki o te atawhai o te aroha. O te hohonutanga o te whakaaro o te tangata he taonga, koira te wawata tino nui, i tua atu i tera kei hea mai. We need to stop harming each other. We need to support, care for, and love one another, and we need to respect one another; that is the goal. If we don’t do this, what will we become?
KAA WILLIAMSMehemea e aata rangahau ana i taua oriori ka kite tatau i te rangatiratanga o te whakaaro o o tatau matua tipuna i mua, te teitei o te whakaaro i roto i tera ao wairua If we look closely at lullabys, we will find the depth of knowledge of our ancestors, that height of knowledge that comes from the spiritual realm.
NGARIMU DANIELShe tapu to tangata ahakoa ko wai, he tapu tona upoko era mea katoa nareira  ahakoa te tawhiti o te noho ko te mea nui, natemea kua tau noa atu era ahuatanga ki roto i ahau kaare oku awangawanga mo te whakaako i aua tikanga ki aku tamariki. Everybody is to be respected no matter who they are for example we respect another persons head and although I now live elsewhere from where I was taught these things I intend on instilling these values in my own children.Everybody is to be respected regardless of who they are.  For example, the head of a person is sacred and all of those things. Even though I learnt these things far away from here, they are so ingrained within me, that I have no hesitation in teaching those values and protocols to my own children.
HERITA TOKOHe taonga te mokopuna he mauri tona, he wairua tona, he mana tona, he uri whakaheke ia no ngä tipuna huakina ana karu kite a ia, huakina ana taringa kia rongo a ia, huakina tana hinengaro, tana wairua kia tau ai te aio te mauritau. Children are precious and have their own energy, spirit, and presence.  They are the heirs of our ancestors.  Open their eyes and ears so that they may see and hear; open their minds and soul so they will  experience peace and calm.
PROGRAMME ENDS

About Te Wharepora Hou

Te Wharepora Hou is a collective of wāhine who are mainly Tāmaki Makaurau based, but we have strong participation from wāhine based elsewhere in Aotearoa and the world. We have come together to ensure a stronger voice for wāhine and are concerned primarily with the wellbeing of whānau, hapū, iwi and all that pertains to Papatūānuku and the sustenance of our people.
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