Issue 20 - Te Ao Mārama by Salient

Te Ao Mārama ISSUE 20ENGLISH

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Ka ringihia ai i te kete ko ngā mata o te ariki, Tāwhirimātea

Ki te pihepihe nui o te pō

Tīraha, ka mātai ai ngā ika whenua ki ngā ika o te rangi!

Whiriwhiria koe e ngā ihi, wehi, tapu o te pō

Kimihia rangahaua kei hea koutou ka ngaro noa?

Ki te pō uriuri ki te pō tangotango i a Hine-nui-te-pō

Ka whakataukī au i konei, auē, auē taukuri e!

Te toe o te waka e, te toe o te waka e. Ketekete atu rā, ketekete ana mai. Te tai rā, te tai rā! E pari ana te tai ki whea? E pari ana te tai ki uta, e pari ana te tai ki tai, e pari ana te tai ki te awa i Pikopiko i Whiti i Tawhiti nui, i Tawhiti roa, i Tawhiti pāmamao i te Hono i Wairua. Te urunga mai o te kauheke, kauheke kaumatua, he tipua, he atua. E pari ana te tai ki Hawaiki nui ki te hunanga o te tangata hokinga kore ki muri nei!

PoroporoakiHe

ABOUT US Salient is published by, but remains editorially independent from, the Victoria University of Wellington Students’ Association (VUWSA). Salient is funded in part by VUW SA through the Student Services Levy. Salient is a member of the Aotearoa Student Press Association The(ASPA)views expressed in Salient do necessarilynot reflect those of the Edi tor, VUWSA, or the University.

E ko te pūkōnohinohi i te rirohanga atu o aku raukura

Rokohanga atu rā koe, Tautoru, Rehua, Kōpū, Matariki

Tātaitia rā ngā tātai whetū te taiaroa pūareare o te rangi

mihi ki ngā matetrickster06-08news03makeshe22-25changeturanō te reo māori 11-13societykeiheangamāori?14-15māoriminded,universitythinking16-18 38iwiscopes32-35columns26-31culture

He aha tēnei e hahaea nei te tārāuma!

Kei aku wehi, kei aku wana, kei aku whakatiketike, kei hea koutou ka ngaro noa? He aha ia i hikohiko ai te uira, i papā ai te whatitiri, i whakairia ai te ngaruru mai rangi ki tua o ngā hiwi maunga, i whati te marama, tē ara ake anō? E ko te tūmatatenga ki te tau o taku ate!

E moe koutou ki te pae kaurera o maumahara, ka ora ai hei whakao rioritanga mā mātou ki ā mātou tamariki mokopuna, hei kōrero whakahīhī ki ā rātou tamariki, hei kōrero whakamīharo ki ā rātou mokopuna. Ko te āiotanga o te moe, ko te māriretanga o te moe ki a koutou e moe nei i te urunga tē taka, tē whakaarahia.

Kia tīkina atu e au te kōrero mō koutou.

Tauārai o te pō ki a koutou te ope mātai pō, tītoko o te ao marama ki a tātou te ope mātai ao ki a tātou.

Nei ka noho, ka whakakao noa i ōku mahara mō ngā mate kei waenganui i a tātou katoa, mai i tēnā Te Ao Marama ki tēnei. He huhua nō rātou kāore au mō te whakahua ingoa kei mahue ētahi ki waho. Heoi anō, ko ngā mate katoa ka whakairihia nei ki tō tātou nei pātaka kōrero o Te Ao Marama hei whakaarotanga mā tātou ka wherawhera i ngā whārangi o tō tātou taonga i runga i te mōhio, i te wā i a rātou, ko rātou ngā kaituhituhi i ō rātou whakaaro, ko rātou hoki i pānui i ngā whakaaro o tauira kē atu, me te aha, me pēhea e kore ai e kīia ai ko tātou ngā uri o rātou?

Ka huri.

Whakaauahi te tara o ngā tihi maunga, me he maimai aroha i koro pupū atu ai te puna o aroha mō koutou ngā mate tāruru nui o te wā, tae noa ki ngā mate o te rā, o te wiki, o te marama, o te tau. Otirā, kei aku huia kairangi, aku huia kaimanawa kua tiu, kua whakaangi ki te kōmata o te rangi, ki te whānau marama hei ngore mō te kaka nui o te pō. Hei reira rā koutou tangihia nuitia ai e ō mahuetanga iho, mōteatea rawatia e ō uri whakaheke, poroporoaki tonutia ai e ō iwi, ā mate noa.

ComplaintsCOMPLAINTSregarding the material published in Salient should first be brought to the Editor in writing (editor@salient.org.nz). If not satis fied with the response, complaints should be directed to the Media (info@mediacouncil.org.nz).Council

As a tauira Māori of Te Herenga Waka, I felt it was my duty to use this year’s Te Ao Mārama to acknowledge the 50th anniversary of the Te Reo Māori Petition. The theme for this year is ‘te kairangi o te reo Māori, hoki mai’: ‘bring back the excellence of te reo Māori’. Choosing this theme meant that we needed to ensure a high level of reo usage in the magazine. So,

Q&A

I look to the Living Pā currently being built. They have now dug into the land and started to put posts up—I’m really excited to see the progress. The finish line used to seem far away,

It is important to note that Te Ao Mārama was created with the intention for every edition to be completely written in te reo Māori. From our research, this intention has never been followed through until now, making the 2022 edition of Te Ao Mārama one of a kind. Deciding to do two versions of Te Ao Mārama was an easy decision. Unlike the Treaty, both of our versions are direct translations of each other. The general gist of Te Ao Mārama 2k22 is that the excellence and integrity of te reo Māori deserves to be highlighted in every way possible. Our language is beautiful and far more poetic than anything ol’ mate Shakespeare could ever write up.

What is the envisioned for after the opening of the Living Pā?

First, we need to sustainably live in the building for a year before it can be certified as a ‘living building’. Afterall, it’s not as if completing the pā is enough, or that completion is the aim of the project. There are standards we must meet for it to be ‘living’. Given the size and importance of that task, we should focus on it before looking ahead. Although, looking ahead with this kaupapa, my hope is that I would have had grandchildren to spend time with, care for and raise.

What are some values that you would like to instill in our mokopuna?

My name is Areta Pakinga and I hail from the lands of Te Arawa, where our people are known as Te Arawa Mangai Nui (Te Arawa of loud voice). Our people are orators, storytellers, and generally dominate the manner in which we direct kōrero. Therefore, the production of Te Ao Mārama falls perfectly into my kete, squished in between language revitalisation and vodka sodas. It is my honour to introduce this year’s edition of Te Ao Mārama

In this issue, you will find a timeline of significant Māori language events, discussions of Māori in tertiary and public sector environments, stories of Māori tricksters, and a pretty mean House of the Dragon review (SPOILER ALERT). This edition also houses artwork produced by our very own tauira Māori design team and many pieces written from the hearts of our tauira.

but it has already been a year and a half of building, so it’s not too far from being open.

When talking about language revitalization, we always talk about the far off future. What are some short term goals?

The language lives within people, not houses. I know that people who got the opportunity to be at our marae are feeling lonely, but there are also some students who were never even welcomed onto it. In saying that, we must find a time and space to speak the language to each other, whether it be to a student, lecturer, or staff.

The use of the language short term is the long term goal. We currently look to utilise the best ways to support te reo Māori use, mostly in increasing how frequently we speak it to each other. In the long term, the focus and goal of Te Taura Whiri is to create safe and fun environments to make learning the language easier.

Generally, people should have a positive attitude and genuine desire to learn the language. For students, the best thing to do is focus on colloquial usage. By using language colloquially, academic staff will get a sense of students’ true desires for reo acquisition. This kind of casual chat would usually occur in the marae, but since it has been closed, we need to create alternative spaces to kōrero.

Belief! They need to believe that there is value in te reo Māori, there are benefits to learning te reo Māori. They also need to believe in movements like Kōhanga Reo, Kura Kaupapa, and that there are benefits to having te reo as a first language. People contest that if you focus primarily on the reo, children become unable to learn in English. However, this isn’t the case. In this world, English is unavoidable and will be learnt; this is the beauty of bilingualism.

for the first time ever, Te Ao Mārama has been printed in both te reo Maori and English.

What do you do in the absence of the whare?

It is possible that by the end of this week, the English versions of Te Ao Mārama will have been snatched up, and we will be left with an excess of te reo Māori versions. But hey, someone has to test the waters first. As a proud descendant of Te Arawa Māngai Nui, that person was always going to be me.

What part do students play in the promotion and survival of the language?

It’s almost been a year and a half since the marae closed. What should we be doing to continue promotion of te reo without a place such as our whare?

To our readers: I hope you reflect on your own te reo journey. Critique it, change it, or even begin it. Maybe this year’s Te Ao Mārama is your start. Read both versions side by side, either in print or online, and take note of the differences in words and sentence structures. It’s 2022, te reo Māori has been an official language of New Zealand for 35 years now, and has existed for far longer than that. As someone who walks on this land, it’s your responsibility to learn te reo. o te Reo HokiMāori,Mai

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EDITORIAL

ki a Ahorangi Rawinia Higgins (Tūhoe)⁠ Tumu Ahurei, Deputy Vice-Chancellor (Māori)

PatapataiHe

If I had psychic abilities strong enough to answer that, I’d use them on the Lotto! I don’t know what the attitudes will be, but I do know that you, as young people, will look after our spoken reo.

Yours in Māoritanga, Areta Pakinga E ngā mana, e ngā reo, e ngā hau e whā, e ngā waka, e ngāmahakārangarangatangaotemotu, tēnā koutou! Tēnā koutou! Tēnā koutou katoa! Te Kairangi

When those mokopuna come to University, what will the attitudes of that University be to te reo Māori and Ao Māori?

The Māori language petition has reached a huge milestone—50 years since it was delivered to Parliament.

This approach sees Coates arguing that the long established tortious principles can be successfully developed using tikanga. If Mike’s argument is successful, so too will be te taiao. The matter now lies with the Court to determine.

Kelly Mitchell (Any/All)

Photo Source: Stuff Ngaati Maahanga

Continuing their work, in 1985 the groups brought a claim to the Waitangi Tribunal, arguing that te reo Māori was a taonga guaranteed protection in Article One of Te Tiriti o Waitangi. The Tribunal agreed with their contention and recommended to Parliament that national protection efforts be shouldered. In 1987, the Māori Language Act was enacted which made te reo Māori an official language, a legalese, to be utilised and publicly accessible, all to be managed by the freshly established Te Taura Whiri.

The petition launched a series of kaupapa to advance te reo Māori. It led to the establishment of 14 September as ‘Māori Language Day’. Three years later, in 1975, ‘Māori Language Day’ extended to ‘Māori Language Week’. But those aren’t the only fruits of their labour. The petition also influenced the undertaking of grassroots kaupapa intended to revitilise te reo: kōhanga reo and kura kaupapa. These kura educate tamariki in te reo Māori so that they grow up with it as their primary language.

news

It is due to these kaupapa that we are lucky to see the reo we have today. There is an abundance of first language speakers, and over the years this number of speakers will continue to grow. We also now see our reo on TV, in the law, on the web, and on our chocolate bar labels: tēnā koutou ki ngā FB comment-section warriors. These efforts will promote our reo in all places: in the public sector, in conversations between tamariki, by Māori, Pākehā, and Tauiwi. The key to language growth is the frequency of which it is used.

Ngaati Maahanga

Coates uses the example of rāhui, which as tikanga, would empower Mike to take action against the polluters in a similar way to what he is proposing in torts, and by itself manages relationships more distant than what torts usually contemplates.

Te Hohaieti o Te Reo Māori is celebrating the 50th anniversary of the petition. Nowadays, we are the ones who continue the kaupapa initiated by our tuakana.

Smith brings three grounds in tort. He must convince the Court that his case meets the long established principles of those grounds. One such principle is that there must exist a sufficiently close relationship between the actions of the defendant (the polluters) and the harm incurred by the plaintiff (Smith). In this context, the harm is the pollutants emitted by the corperations and the impact to te taiao. According the the lower courts, this relationship was not sufficiently close to even be considered. However, according to one of Smith’s lawyers, Natalie Coates, if the Court applies tikanga Māori in developing the principle, the case has legs.

Within the last 30 years, tikanga has had an increased presence in the development of the common law. Last year, it was heard by the Supreme in the case of Peter Ellis. According to Coates, the Court should consider it again here, stating that “tikanga clearly has something to say”.

Tikanga inPollutersMāori:Court

Photo Source: RNZ 50th Anniversary of the PetitionLanguageMāori

In 1972, the Māori language petition was brought to Parliament in order to elevate te reo Māori. The petition was the work of two groups of tauira Māori: Ngā Tamatoa from Auckland University and Te Rōpū Reo Māori from Te Herenga Waka. Both shared a mutual vision of having te reo Māori taught in all schools. A total of 30,000 Māori, Pākehā, and Tauiwi signed the petition and supported the effort.

On 15 August 2022, activist Mike Smith brought an action in tort against seven of the biggest polluters. He took them to court to address their fouling of our environment. His claims included arguments that, under Te Tiriti o Waitangi and through tikanga Māori, his case has a right to be heard. However, according to the High Court and the Court of Appeal, there are no grounds on which the claim stands. As such, Smith must now convince the Supreme Court to hear his case. Most people know Mike Smith as the man who chopped down the pine on One Tree Hill. These days he is a leader in the Māori conservation space. He currently stands as the addressingParliamentwithindividualcasedoingAccordingregardingtothatForum,spokespersonconservationfortheIwiChairsanditiswithinthisroleheadvocatesforParliamentmeettheirTeTiritiobligationsclimatechange.tohimtheyaren’tenough.Hebroughtthetopromotethecreationofrightstodealthepollutersthatiscurrentlynotadequately.

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Pākehā cream their pants over creamy milk

Ngā Taura Umanga are back and better

According to recent census data, one in two tauira are overcome with parking fines. They are tyred of always being driven to the outskrrrts of society, with some tauira reporting $85 parking tickets. As a Tiriti partner, VUW should be fueled with an equal truckload of anger as the tauira who are EXHAUSTed with this expense. Kia Car-ha VUW! Give students more parks.

At the beginning of this year, Ngāi Tauira hosted an O-Week party during prime time Covid-19 community transmission. Over 70 tauira showed up and more than threequarters of those who attended caught covid. Despite the outcome of the party, first year Te Huihui Tran was reported to have thoroughly enjoyed the night. Well done NT for hosting a super spreader event!

Te Taura Whiri recently collaborated with Whittakers on the release of a block of chocolate translated into te reo Māori, Miraka Kirīmi (Creamy Milk). The news of this caused an uproar on social media, as many Pākehā disagreed with its release. Green’s co-leader Marama Davidson begged to differ, staking her claim on the Parliament steps via Instagram with images of her gleefully holding the te reo chocolate bar.

SPLENDID 85 Ghuznee St, Te Aro, Wellington www.splendid.nz@splendid.nz Manners Cuba Street Taranaki Street Courtenay Place EVERY TUESDAY IN SEPTEMBER ICED DRINKS $3 AMERICAN HOT DOGS $4.90 EVERY DAY IN SEPTEMBER Gain some studyingexperienceworkwhile 8 News headlinejunkie news

Tūhoe artist, Tūhoe activist, Tūhoe exhibitionist

Māori desperatestudentsforparks

After three years since their last Instagram post, Ngā Taura Umanga has finally established a full kōmiti. NTU’s new committee takes the cake of being the tallest Māori exec, with two members well over 6 feet. The presence of this exec now means Māori Commerce students have a place to share all their woes about MARK101.

For Mahuru Māori, Tame Iti shares his journey through an art exhibition based at the Wellington Waterfront. It is a reflection of his life as an activist fighting for the survival of te reo Māori. Public participation is encouraged, with a member of the public reported to have cut out the word ‘Not’ from a painting, so it read: ‘I Will Speak Māori’—a statement Iti appreciated.

STI capital hosts tauira Māori from around the motu

Karauna colonises NT

This year sees the revitalisation of the annual tauira Māori meet up, Te Huinga Tauira, in the form of Kāpuia organised by Te Waiora, Waikato University. What used to be a five day bender has now been reduced to three days of solid networking. Te Waiora will be hosting tauira for a weekend of sports, Kapa Haka, and unprotected sex.

Words by Committee of the Māori Language Society

As current members of Te Hōhaieti o Te Reo Māori who seek to carry on the efforts of those gone before, it is our hope that informing people of our history will inspire students today to follow in their footsteps. Afterall, these big names started as students just like us—they walked the same corridors and sat in the same lecture theatres. However, the fight is not over. It is up to us to continue their work in a contemporary world.

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The following timeline shows the history of the Reo Māori Society and important events that influenced the revitalisation of the Māori language throughout the past 50+ years.

Through the numerous kaupapa celebrating 50 years since the signing of the Māori Language Petition this year, we have all heard of the work of Auckland University’s Ngā Tamatoa. They have been attributed with preparing and marching the Māori Language Petition to Parliament on 14 September 1972. However, we seldom hear about Victoria University’s very own group who were heavily involved in the preparation and signing of this Initiallypetition. called ‘The Reo Māori Society’, this group was established to advocate and revitalise te reo Māori through activism, not only at Victoria University of Wellington, but throughout Aotearoa. Its original members worked closely with Ngā Tamatoa and other members of Te Huinga Rangatahi to gather 30,000 signatures in support of the petition. Many of these original members went on to become steadfast pillars, not only within their own communities, but within te ao Māori.

The Path the Māori Society PavedMāori

Language Society: From Roots to Future

Te Taura Whiri i Te Reo Māori—The Māori Language Commission was established, focussed on promoting te reo as a living language and an or dinary means of communication. This included leading the government’s Māori language strategy and creating conditions for te reo to thrive.

As a new day arises and 50 years pass, we welcome 100 years. But the question remains: what lies ahead for my living language?

Although times have changed, the goals of Te Hōhaieti remain similar. They are: to offer Māori language support within the wider university campus, to promote the Māori language within the local community and wider campus, to advocate for linguistic rights of the Māori language, to ensure a duty of care to all members of the club through tikanga Māori, and to provide its services in accordance with tikanga Māori.

At this time, there were no reo classes, no marae, and no Māori support services. As a result, Koro Dewes established a group—Te Rōpū reo Māori to develop the reo ability of its members, work towards establishing bilingual/immersion education in schools, radio and television, hold weekly reo meet ings, and campaign for a university marae.

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For many people looking in, the origins of Te Hōhaieti o Te Reo Māori (Te Reo Māori Society) and the work undertaken, and work continued on today, are not fully understood. Yet most people have in some way benefited or been exposed to the work discussed above.

Celebrating the 50th year of the signing of the Māori petition,languageTeHōhaieti o Te Reo Maori continues to support te reo advocations.

Who are Te Hōhaieti o Te Reo Māori?

Te Mātāwai encourages kāinga, hapori, and iwi to identify, pursue, and fulfil their own Māori language aspirations through an investment programme. This built strong knowledge bases and demonstrated leader ship to support the revitalisation of the Māori language.

Te Wānanga o Raukawa in Ōtaki was established by Te Āti Awa, Ngāti Raukawa, and Ngāti Toa Ran gatira. The wānanga grew out of the Whakatupu ranga Rua Mano (Generation 2000) tribal plan that had been devised by the three iwi in 1975 in response to the decline of te reo Māori within their rohe (tribal areas).

Whakaata Māori (formerly known as Māori Television) launched,providing an official bilingual platform for te reo Māori on Aotearoa television.

Te Rōpū Reo Māori also established Te Ao Mārama, which remains as the only reo Māori magazine in the world.

Māori Language Day was changed to Māori Language Week, and this continues to this Teday.Ao Mārama

The Te Ātaarangi was established in an at tempt to restore Māori language knowledge to Māori adults and those who now wish to learn te reo Māori.

Māori Television launched the Te Reo chan nel—a 100% Māori language channel which provided a fully immersed platform for te reo Māori on New Zealand screens.

Te Rōpū reo Māori was re-established in 2015 with a new name—Te Hōhaieti o Te Reo Māori (nā Piripi Walker i tapa).

The first meetings were held at the squash courts on Salamanca Road.

The Te Reo Māori Claim (Wai11) was heard at Te Herenga Waka Marae and Waiwhetū Marae. This ultimately led to the recognition of te reo Māori as an official language of New Zealand in 1987.

The first kohanga reo was established at Pukeahu in Wainuiomata as an early child hood centre to deliver te reo Māori and ti kanga Māori education to infants.

Following on, Hoani Waititi—a Māori immersion primary school was established in 1985. It was not until 1989 that it was formally recognised under legislation, creating a total immersion Māori language schooling option for primary-aged children.

Te Rōpū reo Māori worked together with Ngā Tamatoa from the University of Auckland to put together a pe tition to present to Parliament. It received over 30,000 signatures and was presented to Parliament on 14 September 1972. 14 September was established and recognised as Māori Language Day.

The first Māori radio station was established—Te Reo Irirangi o Te Upoko o Te Ika. Established and supported by former Te Rōpū Reo Māori member Piripi Walker.

hesitant to voice their opinions in the first place.

The way tikanga and MPI practices are approached is also very racist; not in a ‘big slur racism’ kind of way, but a microaggressions kind of way. This is evident in the way civics spaces so quickly dismiss the Māori perspective with “we will work on being good treaty partners” or “maybe you can do a cAr-A-kE-yA for us if it’s that important”. This also extends to how they approach equity projects, assuming all Māori will want and be able to lead that kind of thing.

All of these standards are defined by Pākehā and are vastly different from how Māori define them. We are being set up to fail. Furthermore, these spaces are often bluntly racist, preferring the involvement of white-passing Māori (who are often perceived as fitting Pākehā standards easier). This all creates a culture that contributes to an unsafe space and slowly breaks down people until they no longer want to be in the space. This in turn starts the cycle over again.

So how do we fix it? Depends on who you are. Are you Māori? If yes, Then it isn’t really our job or problem to fix. To everyone else though, genuine representation of Māori and purposeful education of others in these spaces are essential to ensure that these spaces are safer for us.

For a few years now, I’ve had amazing opportunities to have my voice heard in a variety of different governance, advisory, politics, civics, youth voice, and leadership spaces. The lack of Māori in these spaces is worrying. It means Māori voices are not being represented or heard. Our perspectives are often misused and misrepresented, as are aspects of our culture like tikanga Māori. I have personally experienced this exact issue many times.

Here is what I wish people in these spaces knew. Firstly, not everyone who is Māori engages in their Māoritanga and knows te reo Māori or tikanga. That’s a stupid assumption. Second, Māori are not just Māori they are people who can have lives outside of Māori kaupapa, or may not be the equity or leadership type. Every time, every damn time I am in a space like this, it seems like I am not Ash, but I am Māori and that is all I am. That being Māori is the only value they see in me, despite everything else I have to offer. I see this happen to me and others. It hurts. It erases our identities and makes it feel like we are only there to make these spaces seem safe, diverse, and well-rounded when they actually aren’t, because they will use us but not listen to us. We might as well be a Wikipedia page. This all creates extremely unsafe spaces for Māori, spaces that can be harmful.

One of the most important things for me when entering kōrero like this is to acknowledge who I am and what makes up my identity. I am a wahine Māori. I whakapapa to Ngāti Whātua, Ngāpuhi, and Tūhoe. I’m a rangatahi Māori. I am also Pākehā and white-passing. My kāinga are Pōneke and Murihiku.

Sometimes the very existence of Māori in the space sets off a trigger in people’s minds to push back against literally anything. It’s like Māori representation or a seat set aside for Māori means the space is now too “woke”, or the Māori perspective is seen as lesser-than. While I mainly find this in adult-dominated spaces, it is still insane that it happens at all. One time, someone complained about me speaking basic te reo Māori. It’s not like it’s MY reo and an official language of Aotearoa. No big deal or anything.

The other side to the problem is more about racism: the stereotyping that follows Māori like a bad smell in these spaces. It links with an identity eraser and the expectation of extra mahi. These spaces expect Māori to have knowledge of tikanga, te reo Māori, and te ao Māori. It’s not enough to simply be Māori, you basically have to live and breathe the culture. You are also expected to do all the mahi for equity and diversity, segregating you from the “normal” members.

I know why Māori are absent from civics or advocacy spaces. They aren’t safe or culturally comfortable places for us. This is extremely sad, considering the amount of Māori who are capable of doing this type of mahi, and representing our community, culture, and people. That is, in both a general and “Māori” consulting capacity.

Ash Putt-Fallows (She/Her) Ngāti Whātua/Ngāpuhi/Tūhoe

If that wasn’t enough already, we also have to conform to Pākehā standards, like dressing Pākehā-appropriate, being well-spoken and articulate, and being a ‘high achieving’ person.

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From my experience, it’s astounding how many people in civic spaces consider a quick Google search to be the pinnacle of “doing the mahi” when it comes to equity and diversity. There is also always a butchered karakia, likely ‘Whakataka Te Hau’, used for opening and closing despite no Māori even being present or involved in the kaupapa. My voice is constantly misused so *insert Pākehā dominated space here* can come off as diverse, excuse themselves from working on equity, and promote the “we had Māori” type of vibe. There are risks that come with a lack of representation. In spaces where there are little to no Māori or Pasifika, the one or two people who do whakapapa in the space are often treated very differently. There is a stand-out lack of support for the tangata and the perspectives they bring. This can make it really hard to be confident in

Growing up in Flaxmere, Hawkes Bay with a single mother on welfare was common for most of the friends and family I grew up with. For most of us, it was normal to go to school with no lunch and no shoes. Looking back now, there were often times when my mother would have to go hungry for my sister and I to eat. Generational cycles like gangs, domestic violence, and alcoholism were also present in my life growing up. But despite all of this, me and my sister were both adventurous, outgoing, and happy kids. Most days, you’d catch me and my mates walking to the local river in red rags or getting up to mischief, making do with what we had. Now that I look back at these experiences, I’m grateful I grew up the way I did. It lets me be much more appreciative of the blessings I have today.

What was it like growing up in Ōtautahi?

I didn’t have much of an idea on what to do when I finished school, and teachers pushed me to go to uni. I could have picked up a trade or gone into scaffolding in Aussie with my brothers. Or because our kura provided us with a degree in Mātauranga Māori through Te Whare Wānanga o Raukawa, I could’ve picked something up in that. But I was only 17 and thought I wasn’t ready for those types of roles. I currently study Māori Resource Management.

Why did you decide to come to university and what do you study?

(Tūwharetoa ki KawerauNgātiWhakatōhea,Raukawa)

As Māori, we are told that knowledge is power and education is the key to that power. We sit through thirteen years of education just to finish high school and be told that we must seek more and we must be more. If it’s not high school telling us to go to university, it’s our parents. And if it’s not our parents, it’s the world around us perpetuating this narrative that a tohu (degree) is the only way we can make it in this world. We find ourselves opening up dozens of university booklets on why we should study, what we should study, where we should live, and what we should expect.

It was very hard growing up away from my iwi. I found it hard to connect to my Māoritanga in the South Island— mainly because it was Pākehā dominated, but also most Māori I knew were connected with Kāi Tahu. I lost my koro in 2012, and he was the last of our immediate whānau who could kōrero Māori. So when we returned his body up North for his tangi, I vowed that was going to learn the reo and realised how important it was for me to do so.

Currently I’m in my second year of study doing a BA majoring in te reo Māori and Political Science.

Te Aupōuri, Ngāti Whātua ki Kaipara, Ngāti Whātua ki Ōrākei, Tainui-Waikato

her whole childhood until she moved to Pōneke when she was 17.

Wherever you are reading this, I hope that you realise you are not alone and there are so many tauira going through the same journey you are.

Why did you decide to come to university and what do you study?

Grew up in Flaxmere, Hawkes Bay and moved to Pōneke when he started uni.

Why did you decide to come to university and what do you study?

Phoebe Sullivan (She/Her)

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As a tauira that grew up in full immersion since Kohanga, university was a massive eye opener and a bit of a culture shock. I had never been exposed to so many different people and was a bit lost being thrown into mainstream education. I remember at the end of our first couple lectures, me and the bro from kura were looking around waiting for someone to get up and mihi to the lecturer for the class—lol. Engari waimaria katoa au a Āwhina me Ngāi Tauira— they helped me understand the ins and outs of uni and providing me with the te ao Māori aspect that I had been missing since kura.

Lucy

What has your university experience been like so far?

As the first person in my family to go to university, I struggled with the initial admin procedures that come with it like StudyLink and expenses. Studying Law and going to the Old Government Buildings was also a big culture shock for me. Being exposed to so many people who came from completely different worlds was a big shift to adjust to at the time, which led me questioning whether I wanted to come back in second year. Since then, I’ve lived at Whānau House, and continue to be part of Ngāi Tauira. Ultimately, I’m grateful I didn’t give up after first year because it enabled me to come out of my shell and experience things the old me would have never attempted.

Zephaniah

I decided to come to uni because I couldn’t go overseas, which was my original plan. I always knew I wanted to seek higher education, but because I was 17 for nearly half of my first year, I wanted to take a gap year. I was also inspired by my cousins and grandparents who had studied at university and really enjoyed it.

I think one of the hardest things at uni is finding where you fit in—especially being Māori (and because I’m whitepassing). Sometimes you can’t find balance between being authentically Māori and fitting into a Pākehā education system. I found this at Te Puni because it was predominantly a Pākehā hall. There was one experience in particular where previous Te Puni students dressed up as different races, with one boy dressing up as Pasifika. He wore a white singlet and jandals, drew tatau on himself, and drank codys. This experience really affected me, not only because of its blatant racism, but also living with people like that. It made me feel super excluded from Te Puni and the university system altogether. However, I have really enjoyed university, especially since getting involved in Ngāi Tauira (NT). I feel so much more comfortable and supported.

Scharder Manuera (Te GrewAupōuri)upinŌtautahi

Māori ThinkingUniversityMinded,

My grandparents sent me to Napier Boys’ High School to board in 2018. After my four years of high school, I knew I had a passion for helping people. This, paired with my interest in my culture, led me to considering taking Law and Māori at VUW once I left high school. But things have changed up since my time being here, and now I’m in my third year at VUW, studying Psychology and Māori.

Remember that after all the overcrowded lectures in Maclaurin, the rush hour foot traffic of Kelburn hub, and all the last minutes hustles through those 3000 word assignment, we are here. Ngāi Tauira is here to help you find your place in this world

What has your university experience been like so far?

Witoko (Ngāti Kahungungu)

Conclusion

Winiata

Grew up in Kawerau until he was 12 and then moved to and Porirua.

So what’s this piece about?

I had the privilege of talking to three tauira who come from all walks of life. We had a kōrero about their journey navigating the very isolating and colonial spaces of university, especially when university sells itself as a place where you can find yourself Park

What was it like growing up in Hawkes Bay?

18 Features

2022Tran,HuyChiMatarikioHuihuiTe

Known

Māui is well-known and well-documented in our collective oral histories. Māori and Pākehā alike view him as this Herculean action man and rebel without a cause. He’s charismatic, muscly, and super sexy (if the visual depictions are to be believed). The high entertainment value of Māui perhaps overshadows some interesting lessons in changemaking that are embedded in his adventures. Māui has vision: he observes the problems of the past and creates solutions for the future. No heat to cook and no warmth = Māui steals fire from Mahuika. Not enough daylight to do agricultural, horticultural and domestic work = Māui slows down the sun. Not enough space for an expanding community = Māui fishes up land. Despite diabolical behaviour that toes the line between heroism and hubris, his brand of trickster-hood teaches us that rebellion and boundary pushing is often necessary for the progression of a community.

During a battle between Ngā Puhi and Te Arawa, Te Ao-Kapurangi struck a deal with her encroaching enemy. Hongi Hika agreed that those who passed through Te Ao-Kapurangi’s thighs would be spared from death. In her infinite and quick-witted wisdom, Te Ao-Kapurangi defied the parameters of tikanga māori. She climbed atop a whare, straddled the roof, and urged her people to enter through the doorway beneath her whare tangata. Because of her innovative and creative interpretation of a challenge where she was set up to fail, Te Ao-Kapurangi ensured the survival of her people. One of the most terrifying aspects of being a trickster is understanding when, where, and how to challenge and adapt tikanga. When so much work has been done to restore and reclaim mātauranga, it feels awkward and uncomfortable to challenge and question the way that things are done.

māui

tītokowaru

Sometimes tikanga must adapt

In Te Ao Māori, Māui has long been the paramount archetype of the ‘trickster’ and his legendary feats are passed down to each generation. We learn from, and are thoroughly entertained by, stories of Māui. But he isn’t the only person in our histories capable of championing change and revolution with supreme style. Innovation is in our blood, it’s in our whakapapa. As the upcoming generation of changemakers, embracing the stories and characteristics of our ‘tricksters’ might just be the way to embrace the chaos of much needed change.

trickstermakeschange

Te Ao-Kapurangi’s story serves as a reminder that adaptation, change, and challenging the usual way of thinking and doing is necessary and essential to our continued survival.

Tricksters are whispering in our ears Carving our histories into bones, Te Kore, Te Pō, Te Ao Marama They’re emerging, they’re awaking Can you hear them? Are you listening?

Known For: an old crone’s fiery fingernails Harnessing the sun Fishing up some land Shapeshifting

Known

te ao kapurangi

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Look beyond, Look to the community

Tricksters are whispering in our ears They’re CanCheeky.whispering,shapeshifting,goading,tempting.Rebellious.Menace.youhearthem?Areyoulistening?\

For: Protective thighs Te Arawa mana wāhine Battle heroine

For: Christian Methodist proselyte MilitaryProphet leader

Stealing

Haututū. Menace. Troublemaker. Tricksters are badass indigenous figures who transgress the status quo and lead cultural resets. They’re cheeky, rebellious, and intuitive; bulldozing through the shit of the past and present, and boldly creating new futures.

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Be bold and cheeky in your rebellion

Your blood sings the song of who you are, CanChangemakerPeacemakerTroublemakerTricksteryouhearthem? Are you listening?

Tricksters are whispering in our ears. In boardrooms, in sex clubs, in marvel movies. They’re challenging, creating, collaborating. Trickster. Changemaker. Innovator. Can you hear them? Are you listening?

Carmen For Mayor Brothel keeping businesswoman LGBTQIA+ and HIV/AIDS Activist

Whatua ki Kaipara

There are many reasons to appreciate Tame Iti’s particular brand of activism. Infused with so much stylistic flair, humour, and artistry, it is impossible not to see his trickster nature and appreciate the cheeky rebellion his work exudes. For years, media and politicians have frothed over painting him into a villainous tattooed terrorist. But by most accounts he is multi-talented, focused on his community and whānau. His political activism is layered with bold, defiant resistance and humorous creativity that—truthfully—makes the work of resistance a little more interesting. Resisting and dismantling colonial systems is draining, labour intensive work. As we continue to tackle the often-tedious work of reclamation, revitalisation, and designing our futures, may we infuse the trickster’s combination of cheekiness and defiance to make for a more interesting journey!

We are the new generation of changemakers. We come from generations of tricksters and troublemakers who have challenged, tested, and reworked the fabric of Te Ao Māori and Te Ao Pākeha. Innovation is in our blood. We get to design and decide our future, if only we harness the courage and defiance to embrace it.

Tricksters are whispering in our ears. They’re tired of whispering, They’re commanding, inciting, roaring “Trickster in the making –Can you hear me? Are you listening?”

Live, Laugh, and Play Tricks

reniBroughton

waitititaikaKnownFor:

Known For: Tūhoe activist and socialworker Stepladders, blankets, tent embassies, and flag shooting Artist.

@nerdgirlsays tweeted that “Taika Waititi is a trickster god trapped in the body of a man” and she was right. Taika’s unique blend of zany comedy and tragedy makes him an extremely popular filmmaker. His trickster qualities lie in his ability to tell incredibly funny-absurd-tragicbut-hopeful stories. He’s a natural disruptor, casually inserting himself into major roles in his films—a highly risky filmmaking convention. Taika critiques ideas of toxic masculinity, particularly for a New Zealand audience. He also inserts indigenous knowledge and representation in storytelling spaces where it’s missing or lacks nuance. As a ‘trapped trickster god’, he’s found his niche as eccentric storyteller, ‘tricking’ his audience into embracing the comedy in tragedy.

Tītokowaru’s trajectory from Methodist proselyte to military leader to peacemaker-prophet during the Taranaki Land Wars seems almost contradictory in nature. But it solidifies his place as one of the most interesting figures in Māori history. Tītokowaru demonstrates an aspect of trickster-hood that we see often in our oral histories. He is a fluid shapeshifter. Tricksters often transform into different animals or gender forms to perform tricks or complete challenges. Tītokowaru’s journey is reminiscent of this skill as he navigated the worlds of religion, spirituality, politics, and military strategy. Tricksters wear many faces, sitting at the intersections of different worlds, weaving together the knowledge of different spaces. Tītokowaru’s experience is echoed in the lives of many indigenous people today who strategically learn from and navigate contrasting worlds and spaces in order to make change happen for our people.

KnownrupeCarmenFor:

She / Her Ngāruahine, Ngāti Ruanui, Ngāti Tūwharetoa,Ngāti

Hollywood director darling Jewish but plays Adolf Hitler in film Plays-goofy-but-lovable characters

tame iti

Takatāpui tricksters matter

With hyper-masculine Māui being touted as the quintessential trickster figure, it is easy to dismiss the presence of Takatāpui in tricksterhood. Indigenous tricksters are closely linked to sexuality, sex, and performance. Carmen embodied this relationship as a beloved and pioneering figure in the Wellington LGBTQIA+ and sex work scene. She was equal parts savvy businesswoman, queer activist, and drag performer. She challenged sexual discrimination and prejudice; her entire personhood is a flamboyant threat to conservative sensibilities. Carmen embodies trickster energy, not just because of what she did as a revolutionary entrepreneur and advocate, but because of who she was—an outrageous, indigenous, transgender woman in a rigid, patriarchal, and binary world. If we dare make change in this world, may we be as unique and unapologetic in taking our space as glorious Carmen.

Casually inserts Māori/Polynesian/New Zealand characters and lore into movies.

Learning te reo Māori as a second language learner is not an easy feat. It is a neverending journey and can feel discouraging at times. Below are eight tips that I have found useful as a second language learner pursuing a reo Māori degree at VUW:

1. Be a baby: You have to listen to the reo all the time for it to be ingrained into your subconscious. Whether you listen to music, podcasts, or videos, hearing the reo is important. You will learn without even realising.

2. Be a nerd: Spend time writing down every word you don’t know. Make a Notes list on your phone of any phrases you don’t understand. Spend hours trying to translate them. It pays off in the long run.

To close, I would like to thank the lectures of Te Kawa a Maui—the ones who taught me these tips.

7. Whakamāorihia tō ao: Learning the language requires a change in lifestyle. The easiest way to do this is to start small with the things you find yourself doing every day. A good place to start is social media. Whakamāorihia your newsfeed. Follow pages like Te Mana o Te Reo Māori, Te Reo Māori memes, Kiingitanga, Whakaata Māori. The more exposure to Te Ao Māori, the better. Also, create rumaki (immersion) spaces. If you go to the gym, learn all the relevant kupu. If you go for coffee, make that a reo speaking time. Start with small activities, and overtime you will naturally begin to incorporate the reo into other areas of your life.

3. Be crazy: Talk to yourself. Have full blown conversations. Being the only reo speaker in my whānau never has, and never will be, a reason not to speak.

6. Be cheeky: Make the reo fun. Find ways to roast your friends and talk smack. Our tūpuna were vulgar and witty, so there is no reason why we can’t be now. Start banter with your mates; it is the easiest way to take the awkwardness out of trying to switch to conversing in a new language.

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4. Be confident: Oftentimes I found myself in situations where I stayed quiet rather than speaking with whatever reo I had. Feelings of inadequacy are experienced by all learning reo, especially Māori. Do not let this deter you. Once I learnt to feel comfortable being uncomfortable and stopped worrying about making mistakes, the reo started to flow. Fake it till you make it e tai mā. Only you can help yourself overcome feelings of whakamā, and once you do, you’re away.

TricksTips’n’

Kody Ward (He/Him) Taranaki, Ngāti Maniapoto.

8. Be friendly: Above all else, make reo friends. Nothing beats having a reo buddy who is on the same journey and understands the ups and downs of learning te reo Māori.

5. Be kind: We all have our off days. We all have those moments where we feel like giving up. It is important to remember that learning te reo is a marathon, not a sprint, and it will be full of ups and downs. It is imperative that we look back at how far we have come and celebrate the small wins to stay motivated.

CityTheTo

TheFromPā

It started with a tea towel and learning how to set tables. We learned from a young age how to cater to our people; remembering coffee orders while doing the rounds clearing tables after supper or hākari. From a simple job like doing dishes, I learnt other people’s life stories and my own history from my whānau. Though I was only drying dishes, I gained important knowledge and skills that I wouldn’t have learned in a classroom. I could tell people many stories about the positive impacts Te Ao Māori has had on me, but all I can say is there is no better classroom than going home to your own whenua and learning from your own whānau. My experiences and my connections are merely a glimpse into what Māori have to offer. Being Māori is more than being brown, singing waiata, and doing a haka at the rugby game. Being Māori is an honour, a lifestyle, and a blessing.

He puawai au nō runga i te tikanga

My parents’ method of ensuring we spent time at the marae learning and helping soon turned into a tool that helped me grow closer to my culture and urged me to learn more about being Māori. I started to utilise the knowledge, connections, and time spent on my maunga and marae as guidelines to support me through any challenges I was facing. These lessons also helped me gain valuable attributes that allowed me to succeed.

Growing up in a full house where you dedicate a lot of your time to others and working at the marae, you take for granted the skills you learn from being present and looking after your kaumatua. Growing up on my papa kāinga gave me the opportunity to learn the skills I hold dear to this day. My parents were never the type to force things on me, but they were always advocates for education, being present at our papa kāinga, and learning hands-on.

Ko taku raukura rā he manawanui ki te ao

He rau rengarenga nō roto i te raukura

This is a whakataukī that is used to ground my whānau and I in times of uncertainty or grief. The raukura holds more meaning than just being a feather. The raukura is a symbol of those before us, those after us, hope, determination, and resilience. Though this is a quote to others, it was a guideline I held close to me during transitions, changes in environments, and challenges. As I have moved through the years, my culture has helped me in ways mere qualifications could not provide. I gained experience, knowledge, and new networks by just being present at my marae and diving deep into understanding my culture. The skills that you learn from your people, your papa kāinga, and your whenua will be the future tools you use. Not only will they help create better communities, safer learning environments, and better hosts, leaders, and influencers for the next generation, but they will also be a stepping stone to breaking generational cycles. Even in the moments of succeeding and triumph I remember—ko te koauau anake ka kī ‘ko au, ko au’ engari ka whakaiti i a koe, he rangatira.

A Targaryen is a King who lives at King’s Landing, and most impressively, they have 15 dragons, enabling them to rule the land.

HOTD this is the golden age for them.

Dun dun

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theWelcomedun-dun-dun-dun….dun-dun-dundun-dun-dunbacktowonderfulworld

There are many callbacks to the original show threaded through the episodes. We hear names and places such as ‘Baratheon’, ‘Stark’, and ‘Westeros’, as well as numerous easter eggs that GOT fans are all too familiar with.

Mason Lawlor (He/Him) Ngāti Pāhauwera, Ngāti Maru

House of The Dragon — SPOILERS

In saying this, I do have some worries about this new series.

The last season of Thrones was a joke. Both the storyline and characters’ development that was pertinent to the lovability of the show was confusing, which caused frustration among fans. This includes things such as the directors turning Daenerys from a Queen that everyone loved to a Queen not too different from Cersei. Also, Bran? The Broken? For King? How about banning Jon to The Wall instead of sitting on the throne? The directors had spent seven seasons setting up for Jon to be King by the end of the show, but did that happen? No.

Despite my concerns, I am still excited at the potential The House of The Dragon has. It has completely new characters, but is still in the same world of Thrones loved all around the world. Furthermore, the writer of the original book the show is based on, George R. R. Martin, is a producer. Just like seasons 1-6 were, The House of The Dragon is based on Martin’s book (and let’s hope it stays that way).

No doubt there are a bunch of surprises and shocks in store for us, similar to what the original show delivered, such as the Red Wedding, Ned’s decapitation, the big reveal of Jon’s whakapapa, Jon sussing his aunty :0 Jon killing his ‘Queen’ (ka aroha hoki), or the Night King bringing back Daenerys’ dragon and army back to life.

of Thrones. We have been waiting for so long to watch the ups, downs, twists, turns, surprises, and disappointments of possibly one of the most loved TV shows … despite how gruesome, vulgar, and outrageous it is. Ever since that final episode in 2019, fans have been hungry for more. Some time ago we heard rumours of the show carrying on. Now our prayers and demands have been answered.

A few weeks ago, the first episode of The House of The Dragon was released. The show takes place in the year 101, 172 years before the time of Daenerys. Since the beginning of GOT, cloud.behindbeenTargaryensthehavehiddenadarkButin

If you watchedhaven’tGame of Thrones or House of the Dragon, spoiler alert! You’ve been warned.

We are Ngā Taura Umanga—the Māori Commerce Association. The association was first founded at Victoria University in 2006. It has been relatively quiet since the start of Covid-19, but we are looking to bring some energy back into this area of the uni.

In 1955, a conference was held in Wellington wherein Māori students from VUW welcomed Māori students from Auckland Uni for a weekend of discussion, debate, and sports. This conference would go on to happen every year or second year right up to now. These days it has a new name: Huinga Tauira. The first formal Māori group at our university was established a year after in 1956, named ‘Māori Club’. In that time it was set up as a Māori space for Māori, but non-Māori were also welcome and were a part of the events and discussion.

RangahautiraNgt

“I guess there have always been meetings of tauira at the Law School, and certainly when I was there (a long time ago) we would often get together to talk study and law things. For most of my time at Vic, there were only about four Māori students but I remember at one stage we did rather grandly call ourselves the Aotearoa Māori Law Students’ Association. As the numbers later increased, the hui of Māori law students became a little more organised and ‘formal’, especially in the early 1980s. No doubt that is why Justice Joe [Williams] referred to 1982 as the starting point.”

Māori Language Petition, as well as celebrating those of old who established and ran these initiatives for the good of us of now. We also celebrate this year, the fruits of those actions, including the 50th anniversary of Te Matatini, 35th anniversary of Te Taura Whiri o te Reo Māori, the 30th anniversary of Kōhanga Reo, and the 18th anniversary of Māori Television (now called Whakaata Māori) we are extremely lucky with these, as these opportunities did not exist in the time of those before us. But also, are we making the most of these opportunities to their fullest extent? What Hōhaieti does these days is carry on what the original group did. We support the use and development of language, tikanga and kōrero that the students want. In saying that, where are the students that want these?

Ngāi Tauira

The aspiration of Ngā Rangahautira follows the kōrero of rangatira Te Kooti Arikirangi: “only the law can be pitted against the law.” Our rōpū supports Māori students studying a law degree. We use our hands to master the tools of the Pākehā for the needs of Māori. In 2019, te pou tokomawana o Ngā Rangahautira, Moana Jackson, shared his insight into the beginning of our Māori Law Society. To honour him, we share his exact words below:

We are a rōpū who support tauira Māori throughout their studies in Commerce by providing holistic and academicspecific support. Our main goal is to help tauira Māori succeed in their time at uni, as well as creating further opportunities for the future. The executive aims to foster relationships with and for tauira through social and academic events.

If you are a current Commerce student and aren’t already a member, flick us an email at ngatauraumanga@gmail.com and follow our socials to keep up to date!

For more information and to get involved in our events, follow our @nga_rangahautirasocials:onInstagram.

In 1988, Moana Jackson sought assistance from Hōhua Tutengaehe, a rangatira from Matakana, who came up with the name Ngā Rangahautira. It captures the idea of the search for knowledge bringing people together. Moana will be greatly missed by past and present tauira. He is an integral and important figure within our university community, law school, and Ngā Rangahautira rōpū.

Ngā mihi!

Te Hōhaieti o te Reo Māori

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One of the goals of Māori Club was to convince kaumatua in the regions to send their kids and grandkids to university. The club also went on to visit secondary schools, convincing students to come to uni. One pretty cool fact I found was that since 1959, the club used to print a magazine, like Salient, every month to show events and stories from clubs and groups around the university. I’m not sure when it stopped, but it hasn’t been printed in a while. Although these may seem just like really cool histories, they show that the main theme that has been carried on right from the start of Māori student organisations

Ngā Taura Umanga

Te Aro CampusBluesOraManawa

VUW isn’t doing a good job looking after their Design and Architecture students. The very obvious lack of student health services, student support services, exclusion from O-Week activities, absence of events, and the general absence of sudent associations, clubs, and advocacy groups from Te Aro Campus is damning. Yet the university has the audacity to keep charging us student levys fees for services they are barely providing? Ma’am? Sir? Please, make it make sense???

Whātua/Ngāpuhi/Tūhoe

Ash Putt-Fallows

As a Māori student, the struggle is too real. In addition to the aforementioned general student issues, Māori students also face challenges of cultural incompetency amongst faculty and students and lack of education around Te Tiriti o Waitangi in course content. We are in a constant uphill battle to have mātauranga recognised and respected within course content. The journey to gaining a qualification is exhausting and lonely, and it’s made worse when there isn’t a social and cultural community to bitch and whine with. The only dedicated space for Māori on Te Aro campus is a small corner room shared with Pasifika students, which can only accommodate about six students at a time.

Please, for the love of all that is holy in design and architecture—do better, be better!

Tikanga and reo: Creating connection to tikanga and reo can be done in a variety of ways, such as adding te reo Māori into your everyday vocab, or even just beginning your reo journey through in person or online classes. Connecting with iwi or visiting places you whakapapa to are also incredibly valuable for personal wellbeing. Other opportunities include Kapa Haka, Māori book groups or film clubs, or any hobbies that you feel ground you to being Māori. Choose what you feel comfortable with.

Māori students aren’t the only ones feeling the absence and exclusion of Te Ao Māori. Many tangata Tiriti have quietly begun to gather alongside tangata whenua sharing concerns around the faculty’s apparent lack of commitment to Te Tiriti. They too are ready to rally for better commitment and change. If you can’t read my intention in acknowledging these developments, hear me well: Accountability is coming for you FADI. I hope you’re ready to suck it…up and change.

The key is manaaki and tautoko—nurture, balance, and support. Listen to your whare— your body and your mind. The best way to care for our community is to care for yourself too, honouring and acknowledging your own needs in such a turbulent time for everybody.

How we each view and understand health and wellbeing is contextualised by our own individual experiences. In Aotearoa, Pākehā health and wellbeing systems fail to address the needs of Māori communities. It is important that we as Māori recognise the difference in our health needs and utilise our own system of hauora to bridge the failures of westernised views of indigenous wellbeing.

Whakawhanaungatanga: Working on the relationships we have is hugely important to individual and collective health and wellbeing. Taking the time to regularly call your whānau or connecting in with your iwi can be a good, grounding practice that prevents isolation. Spending time in nature or taking actions like tree planting or bird watching is also a great way to connect with nature and take some time away from work or uni.

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Much needs to change within Design and Archi to ensure the health and success of its students. Finding a solution to this problem requires collective investment and effort— from upper management, faculty, student services, student associations, and tauira. This will make substantive and meaningful change towards creating a better learning environment for the innovators and designers of tomorrow.

What can we do as Māori to help improve our hauora in a system not made for us? (Note: these are only suggestions of possible ways to take care of your health and wellbeing. Remember, health and wellbeing are an individual experience, and you should find the systems that best fit your lifestyle and beliefs.)

Rongoā Māori: Rongoā Māori is a traditional method of Māori healing, encompassing spiritual healing, herbal remedies, and physical therapies. It is a great way to help improve your hauora hinengaro, hauora tinana, and hauora wairua. It can be as simple as trying the kawakawa plant in your tea when you have a cold. If you want to learn more about Rongoā Māori, we suggest finding a workshop with a Māori practitioner so you can fully understand the tikanga, meaning, and outcomes.

Hauora is the Māori philosophy of health and wellbeing. It is often demonstrated through Mason Durie’s Te Whare Tapa Whā, in which the four dimensions of Māori wellbeing are symbolised through a wharenui. These four elements are Hinengaro, Tinana, Wairua, and Whānau. Western systems tend to view these four areas as individual, but te ao Māori acknowledges the interconnected relationships between all things. The illustration of health and wellbeing through a whare demonstrates this connectedness between all areas of life and the necessity for them all to be cared for to maintain balance and stability. A person’s mana—their power, and in this context, life force—can only be upheld through keeping the walls of the wharenui upright. Hauora also involves a more dedicated focus on whānau and whanaungatanga, not just with family or iwi, but with everything around us.

HE TIAKI

(She/Her)

Ngāti

I’ve participated in enough student rep/committee/ association meetings to know that the challenges at Te Aro are not a secret. Students and faculty members alike have acknowledged these issues, but there seems to be very little commitment in achieving resolution. My favourite responses when issues are brought to attention include “change takes a really long time”, “nobody shows up to anything anyway”, and “we don’t have the budget to fix this problem”. Excuses, excuses! Our tauira deserve better and we should be taking action to address these long-standing issues.

Which anniversary of Koroneihana is being celebrated this year? 13 b. 14 c. 15 d. 16 Which Whered.c.b.a.Māoriestablisheduniversitythefirstdepartment?TāmakiWikitōriaŌtakouWaikatowasthefirst

Tāruru? Post your answers to your story, tag@ Ngaitauira.vuw and be in to win some merch!

36 Entertainment Copyright © 2022 Printable Creative - https://printablecreative.com For personal use only. Fill in the puzzle so that every row across, every column down and every 9 by 9 box contains the numbers 1 to 9. Puzzle #1 6 8 5 3 4 5 7 8 2 1 7 5 2 4 4 3 2 5 7 6 1 8 3 7 4 3 8 9 3 8 1 4 6 5 6 4 3 31 Fill in the puzzle so that every row across, every column down and every 9 by 9 box contains the numbers 1 to 9. Puzzle #1 5 6 3 2 3 1 6 7 4 9 2 9 5 4 1 6 3 8 9 5 4 1 2 1 5 Copyright © 2022 Printable Creative https://printablecreative.com For personal use only. Fill in the puzzle so that every row across, every column down and every 9 by 9 box contains the numbers 1 to 9. Puzzle #1 4 9 2 8 1 8 5 9 3 5 6 1 2 9 5 9 4 3 2 8 3 6 7 8 2 7 5 9 2 3. Ko te tino rangatira o TKAM 5. Before Te Tiriti we had.. 7. Rare and in-demand nā Te Taura Whiri 10. Best fros Parliament steps has ever seen, Te Rōpū Reo Māori, and... 11. Wīwī 13. Iwi ant’em 14. Matua o IG Takedowns 1. Kei whea au? 2. Te taonga Waikato kei THW 4. Longest Kiingitanga reign 6. Kei te aukume, kei te aurona, kei te... 8. Next te reo Māori Disney film 9. Nāna te Raukūmara eeeee 12. Mā te ture anō te ture e ... 15. The Tūhoe kāore MEDIUMEASYHARD DOWNACROSS Quiz CROSSWORD Sudoku What is the Māori section of the a.called?libraryTeTaratara ā Kae b. Tā Tū Wēti-Tatau c. Te Punanga d.Toke-PukapukamōTeWaharoa

Who of these icons does not have an honorary doctorate from Victoria University?

What

Te Herenga Waka Marae? a. Te Herenga Waka ki Karori b. 59 Fairlie Terrace c. Pipitea d. 36 Kelburn Parade

Who’s art exhibition opened in September? Robyn Kahukiwa Tame Iti Shane Cotton Moana Maniapoto

a. Joe Williams Takirirangi Smith Tīmoti Kāretu Moana Jackson is the meaning of

o b.WiktoriaNgāMoko o Hirini c. Te

a Māui d. Te

Before Herenga Whare Wānanga Whare Wānanga Ika Huinga Tauira pou sits in the NT com mon room? Hoturoa Paikea Rangitāne Petera Tāpiri

Waka, what was the Māori name for VUW? a. Te

o te Upoko o te

True or False: Hoturoa was b.a.Māori.TrueFalse What

Sometimes you need to remember that you came to university to get a degree and not alcohol poisoning. Despite that, each of you are making your whānau proud. Keep doing what you’re doing and leave your mark on the world. One last note, love is in the air! Just don’t catch Covid together.

TeamThe

Tainui

Ngāi Tauira

Ngā Kaihoahoa / Designers

Taranaki

Meme Lord James Daly, Kāi Tahu, he/him Tessa Keenan, Te Ātiawa, she/her

Ngā Kaiwhakamāori / Translators Katelynne Pōtiki-Clune, Ngāti Porou, Waikato-Tainui, Tapuika, Kāi Tahu she/her Te Matahiapo Safari Hynes, Rangitāne, Ngāti Kahungunu, he/him

Artists

Ngā Kaituhi / Writers Kelly Mitchell, Ngaati Maahanga any/all Kody Ward, Taranaki, Ngāti Maniapoto, He/him Hauiti Kohatu, Ngati Porou, Ngati Ira, Ngati Raukawa, Ngati Tuwharetoa Ashleighhe/him

Kaihoahoa Tahoratanga Wainga/ Centrefold

38www.salient.org.nz39 Entertainment

Ngā Kaiawhina / The Contributors

Reni Broughton, Ngāruahine, Ngāti Ruanui, Ngāti Tūwharetoa, Ngāti Whatua ki Kaipara

Rachel Wi Repa, Ngāti Kahungunu, Ngāti Rakaipaaka, she/her

Coast

Putt-fallows, Ngāti Whātua, Ngāpuhi and Tūhoe, she/her Phoebe Sullivan, Te Aupōuri, Ngāti Whātua ki Kaipara, Ngāti Whātua ki Ōrākei, Tainui-Waikato, she/her Teina Ngaia, Taranaki, Te Atiawa. she/her

Mason Lawlor, Ngāti Pahauwera, Ngāti Maru, Ngāti Manu, he/him

I don’t want to joke about your traffic, but if your men could last as long as they do in traffic jams in the bedroom, then maybe there would be more of you. One thing I admire about you a lot though is that you’re home to some of New Zealand’s most iconic Māori activists like Joe Hawke, Pania Newton, Mike Smith, and Mason Lawlor.

Translator/writer

There is something special about Ngā Puhi and their impressive ability to piss everyone off by the mere mention of the name. But for some reason, everyone also finds you extremely lovable. Let’s just hope you never have to choose between a musket and your people again.

Paua farts and big raks. Monogamy may not really be your thing, but you and your Family Planning clinics might actually benefit from it. Props to you guys though for being home to the three best Māori boarding schools in New Zealand…

Kahungunu

Te Tīma Kaihoahoa / Design team

My friends of the South, you can’t buy your happiness. Sure, you have a monopoly over other Iwi, but is that really the best way to make friends? Perhaps dial down the vanity and stop making yourself exclusive. Remember, we’re all in this together ^(he waka eke noa)^.

Ngā Puhi

Ētita / Editor Areta Pakinga, Te Arawa, Ngāti Raukawa, She/her/ia

Reni Broughton, (also a writer), Ngāruahine, Ngāti Ruanui, Ngāti Tūwharetoa, Ngāti Whatua ki Kaipara Rachel Wi Repa, Ngāti Kahungunu, Ngāti Rakaipaaka, she/her

Mason Coleman Savage, Tainui, he/him Melody Cleave, Ngātiwai ki Aotea, she/her

A Mountain is not your personality trait, e hoa. Stop putting the passive in passive aggressive and finally grow a backbone. You’ll find that people might actually take to your ideas if you can assert them properly.

Te Huihui o Matariki Chi Huy Tran, Taranaki, Ngati Maruwharanui, he/him

Why are you so obsessed with Redbands? Seriously, we weren’t colonised for you just to wear gumboots to uni everyday. At least it’s a harmless trait, unlike your women. My wish for you in the coming year is that you finally get to attend RnV as an attendee and not as security.

Te Arawa

Kāi Tahu

We all know you’re home to the Kiingitanga, but don’t let this get to your head; afterall, Hamilton is the epicentre of your Iwi. There is more to the world than The Base and The Outback. Don’t be afraid to explore further than the mighty Waikato Rver.

Tāmaki

It appears you’re shifting from a tmindset of arrogance to sharing the love. I like it. Just make sure your skirt is longer than your poi. Also, smell is one of the most important components to attraction, maybe you could find true love if you knew this.