Issue 20 - Te Ao Marama by Salient

Te Ao Marama

HAWAIKI NUI, HAWAIKI ROA, HAWAIKI TAU

Vol. 83

Issue 20

14 September 2020 1

Contents EDITORIAL.......................................................................................................................................................................................... 03 INDIGENIUS NOPE 2 DOPE..................................................................................................................................................................................... 06 Māori Party Pushing For More Than Just The Vote for Incarcerated Whānau......................................................................... 08 Racism at University of Waikato: Māori Academics Take a Stand............................................................................................. 09 Which Election Policies Adhere to Te Tiriti?.................................................................................................................................... 10 Tikanga Māori in the Courts.............................................................................................................................................................. 11 FEATURES Tiro Whakamuri, Kia Anga Whakamua - Decolonising Psychedelics......................................................................................... 12 Back to Hawaiki................................................................................................................................................................................... 14 Ranui to the World............................................................................................................................................................................. 16 He tapu taku ranga, he tapu taku poi!............................................................................................................................................. 20 CENTREFOLD

POETRY

COLUMNS Deputy Vice Chancellor Māori......................................................................................................................................................... 26 Ngā Taura Umanga............................................................................................................................................................................ 27 Ngāi Tauira........................................................................................................................................................................................ 28 CULTURE Indigenous Fashion, on the Daily....................................... Exploring Sexuality in Te Ao Māori.................................... Fry Bread Recipe.................................................................. Maramataka...........................................................................

34 35 37 40

Salient is funded by VUWSA, partly through the Student Services Levy. Salient is kinda, sorta editorially independent from VUWSA. It’s a long story. Salient is a member of the Aotearoa Student Press Association (ASPA). The perspectives and opinions in any issue of Salient do not necessarily reflect those of the Editors.

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Editorial

Tēna tātou i runga i ngā tini āhuatanga o te wā, kia tau ai ngā manaakitanga ki a tātou katoa. Ngā mate o te wā, haere. Hoki atu rā ki ō whenua taurikura, tatū atu Ki Hawaiki nui, Hawaiki roa, Hawaiki pāmamao, ki reira koutou tau ai. Rātou ki a rātou, tātou ki a tātou, tēnā rā tātou katoa. “When you strip Harakeke down, you are left with muka. Strong enough to bind sails that aid our safe return back to our motherland. Back to Hawaiki.” For tauira Māori, our degrees symbolise more than an individual journey towards personal success. Our degrees are our whānau’s long term financial plan. Our degrees are a reflection of the success of not only ourselves, but our wider hapū and iwi. And sadly, our degrees sometimes serve as the sole form of certification for which we are heard and seen in a white world. Ultimately, there are inherent responsibilities that come with simply existing as Māori within a western institution. From a young age, we are taught things no kid should have to learn. We are forced to carry hara too heavy for young shoulders. The hara of racism, the hara of historical trauma, the hara of colonialism. We carry this hara for ourselves, for our whānau—for our people. And we do this all while navigating ourselves towards a sense of identity and belonging within Te Ao Māori.

tongue, to the welcoming arms of our tūpuna. A hull that is big enough for our whānau and friends who join us on this voyage. It is up to us, as descendants of the world's first and finest navigators, to ensure the sails are bound tightly for our journey to Hawaiiki. Hawaiiki tau acknowledges that there is a tumultuous journey involved for everyone. There will be times when our waka are rocking, the winds seem too strong, and our shoulders too weak. There will be times when we lose our way, but Te Ao Mārama is the calmer of seas, the revealer of stars, the arrow pointing southbound towards a destination of hope. Towards a state of tau. We are longing and fighting for Hawaiki. For our Māoritanga. Our whenua. Our Tino Rangatiratanga. For a state of knowing who we are and what our place is in this world. A state that we can only imagine until we sail out to find it—for ourselves and our whānau. We are longing for a state of ‘Hawaiki tau’.

Georgia Tārani Gifford (Ngāti Kahungunu ki Te Wairoa, Ngāi Tūhoe) Rangipurei Manley (Ngāti Wakaue, Ngāti Maniapoto, Raukawa ki Wharepuhunga)

At the end of the day, we are searching to find a muka tie that has been lost for generations. A tie severed and hidden from us by the effects of colonialism. A tie strong enough to haul us back to our culture, to our mother Brought to you by Peoples Coffee Newtown

Te Wiki o Te Reo Māori 14 Hepetema ki te 19 o Hepetema

MANE / MONDAY

TUREI / TUESDAY

WENEREI / WEDNESDAY

Te Ao Mārama Opening

$5 Marae Kai

11am - 12pm

12pm - 1pm Lunch @ the marae, 46 Kelburn Parade, Kelburn Campus

$5 Marae Kai

PATAPATAI

12pm - 1pm Lunch @ the marae, 46 Kelburn Parade, Kelburn Campus

5pm Quiz night @ Whare Ako 42 Kelburn Parade Kelburn Campus

FREE MARAE KAI

HAUORA HOUR

12pm - 12:30pm Lunch @ the marae 46 Kelburn Parade Kelburn Campus

1pm - 2pm @ the Recreational Centre, Kelburn Campus

KAPA HAKA 5pm - 6:30pm Lunch @ the marae 46 Kelburn Parade Kelburn Campus

TAITE / THURSDAY

KONOHETE MĀORI

MARKET

9:30AM - 2:30pm the HUB Kelburn Campus

9:30AM - 2:30pm @ the HUB Kelburn Campus

$5 MARAE KAI 12pm - 1pm Lunch @ the marae 46 Kelburn Parade Kelburn Campus

PARAIRE / FRIDAY

$5 MARAE KAI 12pm - 1pm Lunch @ the marae 46 Kelburn Parade Kelburn Campus

HĀTAREI / SATURDAY

TE PŌ WHAKANUI 6:30PM - 11pm @ The Pines

Monday 14th September The way in which we will cover this news will not be impartial, just as the narratives that the mainstream media use to portray Indigenous people are not impartial. We have chosen to cover stories that affect us directly and personally as Indigenous peoples. Being impartial would require us to separate ourselves from these issuesâ&#x20AC;&#x201D;that is simply not possible when it is our own people suffering. 05

Opinion NOPE 2 DOPE Mandeno Martin | Tainui, Ngaati Maahuta

This is for all the naysayers, who may not be convinced that voting ‘YES’ in the Cannabis Referendum is the way to go for the collective future. I strongly believe there are no legitimate reasons against cannabis and voting yes. Since humans began creating communities and societies, we have categorised ‘correct’ and ‘incorrect’ behaviours.

perfect, but that there is always room for change, be it good or bad. Policing: The most common argument for the ‘no’ is the mindset ‘cannabis is illegal and should stay illegal, justice can be served by the courts and the law’. Policing and often the law is NOT a fair process even if the referendum didn’t go through.

These behaviours are taught, learnt, and are also fluid to changes as we progress through time and cultural interaction. Things we once perceived as ‘bad’ are now seen or progressing to becoming ‘good’, for example, giving women the right to vote.

Crime is a social construct, linked back to our learnt behaviours and what we deem as the layers of our society within the parameters of illegality.

Few would say the archaic or often Western ideals of women having to sit on the sidelines is still a good thing in our current communities. Not to say that anything is

Think of it like this, if your boss undercuts your pay by $100.00 for the week, the process is harder to get your money back through them illegally underpaying you.

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Versus if you took that same $100.00 you are owed from the till and your boss could hence call the police on you. We often place value and regulation in the hands of those with positions of power. The same argument can run for those who get riled up on benefit fraud but not over the millions in tax evasion by massive corporate entities. In my opinion it is no bold statement to say that policing happens to those with the least power. It is this which leads to discrimination and assumptions of minority groups who fall within lower socio-economic groups. WCC Tamatha Paul says “people are stuck in this mindset that incarceration solves problems. There is a widespread attitude that we need to take punitive approaches to mental health and addiction problems.” We are honing in on the idea that we do not equally ‘police’ those in higher society who screw us over more often than we are led to believe.

jobs that could be made. There will also be places for people to have access to safe usage and controlled amounts with cannabis still being illegal for anyone under 20 years old. Youth: When we think about our future we should consider the impact on our youth. Instead of installing the idea that drugs are bad and create bad people. We need to educate young people on safe usage. This way they no longer have to go to illegal and potentially dangerous sources to get cannabis. On top of this, we can rest knowing that young people will have well educated mindsets on the effects of cannabis. Society doesn’t need it: Cr Paul also comments that “New Zealand has done a lot of things that the country was not necessarily ready to do… homosexual lawreform and Springbok tour, New Zealand has stood up to do the morally right thing.”

US President Jimmy Carter acknowledged: “Penalties against drug use should not be more damaging to an individual than the use of the drug itself”. Pointing out that policing does not distribute a fair idea of justice even if it was to remain illegal.

Cr Paul is absolutely correct that New Zealand has the ability to rise above their own individual views and think of the potential we could embody as a nation.

Voting yes means freeing up police time and funding. The average cost of processing someone with a minor drug offense is $18,000 per person with a conviction rate of 12, 895 people between the time period of 2007 and 2011 according to the NZ Drug Foundation.

In saying all of this I don’t want to entirely play the freedom of choice card, the health benefits, tax revenue, the cut in crime, the funding for rehabilitation, mental health, the education for youth and the control on gang activity is a step towards equity and the possibility for tourism.

With this estimation there could be a saving of $232,110,000 that could be used for rehabilitation or community projects and this doesn’t count for inflation.

I want to absolutely hit a home run with the fact that if you don’t vote yes, you aren’t invited to the cookout.

Addiction: In terms of the myth of rehabilitation and funding being so expensive, It can be seen how much we already pay for it per person. The cost can be covered by the patient at an average of $150 per week if they do not meet the requirements for the WINZ benefit (Higher Ground Drug Rehabilitation, 2020). If the funding of policing was redirected to the cost of prevention and rehabilitation it would require less cost on behalf of the taxpayer anyway. Gangs and gateways: Drugs are often tagged to illicit activities with gangs. However, voting yes means that cannabis is no longer an illicit activity and gangs can no longer have a monopoly over its distribution. No longer causing community harm, pressure or not paying any tax on its sale. Imagine the tax revenue and

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Maori Party Pushing For More Than

Just The Vote for Incarcerated Whanau Te Aorewa Rolleston | Ngāi te Rangi, Ngāti Ranginui

The Māori Party are urging for more effort and consideration to be included towards the current voting rights of incarcerated people. This is by acknowledging the need for incarcerated voters to be informed, as well as having access to the right to vote. Currently, incarcerated people with sentences of up to three years are allowed to vote in the upcoming election. This comes after the The Electoral (Registration of Sentenced Prisoners) Bill was amended and passed during June of this year. The Bill was proposed by Minister of Justice, Andrew Little, in February. In a statement to Te Ao Mārama, Little said the law was changed “to allow those with sentences of less than three years to vote.” However, when asked whether he believed incarcerated people contributed value to civic participation in society, Little said that the question was “ludicrous” and “it’s not about adding value to society, it’s about them as an individual.” Māori Party Co-Leader and Māori electorate candidate Debbie Ngarewa-Packer told Te Ao Mārama “it's one thing to be given your rights to vote but you also want to be informed and be able to have access to the ability to be informed and have that mātauranga and to feel empowered to make that difference.” “From our perspective you’re never incarcerated alone— when one goes we all go. Our view is that there needs to be reconnection. There’s a lot of complexities that we have to deal with, there’s a whole lot of unraveling of the discriminatory and systemic racism that you really want to address.” Neil Beales, Chief Custodial Officer for the Department of Corrections told Te Ao Mārama that they’ve begun “engagement and enrolment with prisoners and aim to enrol as many prisoners as early as possible.” Beales also mentioned that the delayed election means there is more time to enrol more newly sentenced people.

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The Department of Corrections also stated that all voting services, polling booths, and political party material are delivered and established on site and facilitated by electoral commission and corrections staff. Awatea Mita is an advocate of the pro-voting rights movement and also has had experience as an incarcerated person.

"When asked whether he believed incarcerated people contributed value to civic participation in society, Little said that the question was “ludicrous” and “it’s not about adding value to society, it’s about them as an individual.”" Mita reported that having the right to vote is defined as a social activity for Māori, rather than an individual event. Māori are more likely to have discussions together at a whānau, hapū, and even iwi level. “When you remove people's rights to vote, they come back to their communities and can start to foster a negative voter identity.” Support for the incarcerated community has also been driven by the public campaigning organisation, Action Station. A report submitted by the group looks at reforming the justice system and directing attention towards the immense intergenerational trauma inflicted upon Māori, who make up more than half of the incarceration population. Dr. Keri Lawson-Te Aho, a Māori public health researcher at Otago University, and foreword writer for the report stated that “we have reached a point now where something has to be done to stem the tide of Māori incarceration and support the rebuilding of Māori lives shattered by the justice system, a punitive, destructive, and harmful process.” National Party member and electoral law reform spokesperson, Nick Smith, however, did not recognise

this process and said in a statement to a Te Ao Mārama reporter that “losing the right to vote is a consequence of serious offending.”

"A report submitted by the group looks at reforming the justice system and directing attention towards the immense intergenerational trauma inflicted upon Māori, who make up more than half of the incarceration population. "

“Prisoners who have received sentences of up to three years aren’t petty criminals. They are people who have committed serious assaults, robberies, family violence, and sexual offences.”

Smith further stated that losing the right to vote is consistent with the loss of other freedoms when going to prison. He added that “once offenders come out of prison and have re-joined society then they will have that right to vote returned to them.” Green Party MP and justice spokesperson, Golriz Ghahraman, has expressed her support for voting rights for incarcerated persons, saying “our Government now accepts that our prison system disproportionately targets Māori and other communities of colour, so this is also a serious breach of Te Tiriti o Waitangi and a race equity issue which we know has caused serious unrest internationally and here in New Zealand.” The Māori Party acknowledged that there were many complexities that were still causing adversity for incarcerated people that needed to be deconstructed and that the Department of Corrections was one of those constructs that was not working.

Racism at University of Waikato: Maori Academics Take a Stand Te Aorewa Rolleston | Ngāi te Rangi, Ngāti Ranginui & Rachel Trow | Kāi Tahu, Ngāti Tūwharetoa

An open letter to the University of Waikato calling on the institution to address “long-term, unresolved systemic” racism has received thousands of signatures.

the University, contributed to the open letter and was frustrated and shocked that the University had not acknowledged the serious issues being raised.

The open letter states: “We call on the University of Waikato to actively demonstrate its commitment to the Treaty of Waitangi, to mātauranga Māori and Te Reo Māori in every aspect of the management and operation of the University.”

Co-President of Te Kāuru, Luke Moss (Ngāti Maniapoto) told Te Ao Mārama that the submission process has been too short to account for student input. Moss stated that with less than a week for students to submit, students were being forced to choose: “do your essay or make a submission.”

The open letter comes after six University of Waikato academics wrote to the Ministry of Education informing them of the University’s culture and history of racism. The University initially refused to acknowledge any of the complaints. But, following backlash, an investigation has now been established. The mamae staff have felt has been harvested by exclusion, neglect of Te Tiriti o Waitangi principles within the institution, underpaid staff, and the tokenistic treatment of the Māori academic community. Māori Deans and Professors have also not had their contracts renewed. World-renowned Academic Linda Tuhiwai Smith (Ngāti Awa, Ngāti Porou), Professor of Indigenous Studies at

Students were feeling “concerned”, overall, according to Moss. Students “come [to the University of Waikato] for the experts” and are worried about the quality of their tohu, their qualifications, if the University is not able to maintain its leading Māori academics. Moving forward, Moss wanted the submission process to be extended, and for the “audit to be truly external” as somes students were worried about having to submit their whakaaro through the University itself. The University told the New Zealand Herald that they “could not comment on individual employment matters.”

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Which Election Policies Adhere to Te Tiriti? Annabel McCarthy | Te Whakatōhea

Te Tiriti o Waitangi is central to politics and governance in Aotearoa New Zealand. As this year’s election looms closer, the question of how the next government will be an honourable Treaty partner should not be too far from voters’ minds. Here’s a rundown of policies proposed by political parties relevant to Te Tiriti o Waitangi. Green Party: The Green Party says it is the only party pushing for major constitutional reform based on Te Tiriti. The Party believes current and previous governments have not honoured Tino Rangatiratanga, or Māori sovereignty and self-determination, as set out in Article Two of Te Tiriti o Waitangi. If elected into Government, the Party would implement the recommendations made by the Waitangi Tribunal in its kaupapa inquiries; inquiries into breaches of the Treaty by the Crown. The Party would also ensure the Waitangi Tribunal is well-resourced to undertake current and future inquiries and would implement the UN Declaration on the Rights of Indigenous Peoples. Labour Party: If re-elected, Labour would continue to support Kōhanga Reo and Whānau Ora through government funding. The Party says it is committed to improving the intergenerational wellbeing of whānau by working in closer partnerships with Māori. Labour would also continue to partner with iwi and Māori housing providers to “get more whānau into healthy and secure homes and to create solutions to the housing crisis beyond COVID-19”. Last week, the Labour Party also pledged to make Matariki, a celebration of the Māori New Year, a public holiday from 2022. Māori Party: The Māori Party believes the COVID-19 recovery period presents an opportunity to strengthen the Māori-Crown relationships under Te Tiriti. They have proposed requiring all recovery projects to observe the Te Tiriti relationship in their structure and membership. This would mean guaranteed Mana Whenua representation in local, regional, and national projects. The Party also wants a quarter of COVID-19 recovery projects and resources to go to or involve Māori. Other policies by the Māori Party include dis-establishing Oranga Tamariki and replacing it with kaupapa Māoribased processes and structures for child protection. This would require the Crown to acknowledge Māori rights and interests in freshwater, restarting negotiations with the

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Crown to implement these rights and interests, stopping water bottling consents, increasing Whānau Ora funding and ensuring the Crown works with Māori to establish climate change adaptation plans. National Party: The National Party currently has no policies specific to Te Tiriti but has said it will be releasing further 2020 campaign policies ahead of the October 17th election. National has previously said it would maintain existing funding to Māori media outlets. The Party says the creative work of Māori media is vital to Aotearoa’s cultural landscape. If elected into government, National would also recognise that iwi have concerns and work with them to progress the Kermadec Ocean Sanctuary, while exploring options for the establishment of new marine reserves. ACT Party: ACT has said it would prevent any government from buying the whenua at Ihumātao. The Party believes the group Save Our Unique Landscape is staging an “illegal occupation of private property” at Ihumātao and said using taxpayer money to buy the whenua would set a precedent undermining all private property rights. Additionally, ACT has pledged to remove the Māori seats in Parliament, saying they are outdated and “offensive to the principle of equal citizenship.” The Party would also abolish the Human Rights Commission and repeal existing hate speech laws which make it illegal to discriminate against a group on the grounds of their colour, race, or ethnic or national origins. New Zealand First: NZ First is yet to release many of its new 2020 campaign policies but believes historic statues such as those of colonial figures should not be removed because “they celebrate figures who embodied values that are now outdated.” NZ First would also hold an independent review into the arming of frontline police officers with assault rifles. The Party says it is concerned the police are becoming increasingly militarised. The Opportunities Party: TOP has proposed to resolve past breaches of the Treaty by 2040, including resolving water ownership. The Party also wants to develop a written constitution that honours the Treaty of Waitangi and entrenches the Bill of Rights Act and to require residency applicants to show an understanding of the constitution and Treaty.

Tikanga Maori in The Courts Kelly Mitchell | Ngāti Māhanga

Content Warning: Child Abuse If you have any Māori law student mates, legal whānau, or just an appetite for criminal justice, you’ve probably heard of the Ellis case. If you haven’t: Last year Peter Ellis, who had terminal cancer, appealed to the Supreme Court to overturn his remaining convictions of child sexual abuse from 1993. The Court said it would consider hearing the appeal even if he passed away before the scheduled hearing. After he died in September 2019, the case was then centered on whether the appeal should continue. Commonwealth courts have historically found that in death, someone’s interest in an appeal ends. Lawyers in the case turned to overseas jurisdictions which developed the rule to grant exceptional circumstances. An additional hearing on the matter was later granted after Justice Williams (Ngāti Pūkenga, Te Arawa) and Chief Justice Glazebrook raised questions to the lawyers around developing the rule using tikanga Māori.

as activists, advocates, politicians, lawyers, and judges consistently promote tikanga Māori in this space.

Their questions resulted in another hearing which asked the lawyers to make arguments specifically on how tikanga Māori authorised the Court to develop the old common law and recognise Mr. Ellis’ appeal. The hearing saw top Māori legal talent take the stand to discuss how tikanga Māori operates regarding mana after death, as well as legal precedent on how tikanga Māori can and should inform common law development in Aotearoa.

This case is a notable example of how these efforts have found success, given that the tikanga issue only became relevant when prompted by Justice Williams. Without his presence on the bench, we may not be discussing this case as we are now. Furthermore, his prompt was supported in this instance by Chief Justice Glazebrook who is Pākehā, exemplifying how Pākehā can uphold obligations as Tāngata Tiriti.

The arguments from both sides agreed that tikanga Māori means everyone, including Ellis as a Pākehā man, has mana. They were also in agreement that a conviction results in the diminishment or destruction of that mana and the mana of their family.

Whilst this is an exciting development, it is important to recognise that the judiciary is a colonial institution and inherently limited in its ability to uphold tikanga Māori.

Furthermore, both sides recognised that the initial granting of the appeal means that there is now hara presented before the Court that needs to result in ea. Where the arguments diverged was on whether ea could only be reached by holding the appeal. On September 2nd this year, the Court announced that the appeal is to be heard. The decision indicates that the judiciary may now be significantly more open to considering tikanga Māori arguments within common law issues—a striking divergence from when the courts were imposed onto our people and the days of Wi Parata. For this progress we ought to pay due credit to the perseverance of Māori. Their efforts in the legal sphere

This case saw tikanga Māori being used as a tool to assist the development of a common law rule which we were forced to adopt. It isn’t an instance of tikanga Māori as law, but rather it acting as a consideration in developing new law. Whilst it is exciting that Ellis’ mana and the mana of his family have a chance to be taken seriously, we must also work to see a Tikanga Māori justice system implemented as guaranteed by Te Tiriti. If you require support regarding sexual violence, you can contact: 24/7 Support Lines HELP: 04 801 6655 MOSAIC: 022 419 3416 Safe to Talk: 0800 044 334

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Tiro Whakamuri, Kia Anga Whakamua

Decolonising Psychedelics Nā Tahu-Potiki Te Maro-Doran | Ngāti Porou | Te Whānau o Pōkai

Ceremonial consumption of hallucinogenic plants and plant remedies such as peyote, psilocybin, and ayahuasca have been practiced within Indigenous cultures across the world for centuries. There are a number of psychedelic mushroom species that tend to grow within Indigenous forests and wetlands of Aotearoa. When we consider that the role of a Tohunga was to serve whānau and hapū as a healer, rongoā practitioner, and a guide through the spiritual realm, it is hard to believe that Tohunga would have thought: “Mate, I heard them harori’s make you trip tf out... don’t touch em.” Mushrooms are often considered ancestors that provide us with ancient wisdom. For the sake of this article we’ll call it Mātauranga Māori. Mātauranga Māori provided interpretations for most natural phenomena that occur within the physical and spiritual environment. This informed the maintenance and balance of protecting the Taiao and the universal energy that flows within it, all said to have been obtained by Tohunga from Atua Māori. Whakapapa connects Māori identity back to our ancestors, the Pacific, to Ariki, to demigods, to Atua and the beginning of time. The pūrākau of Tānemāhuta within this context is most important, as human whakapapa within Te Ao Māori stem from Tānemāhuta when he bestowed the breath of life to Hine-Ahu-One. Tihei Mauriora! Tānemāhuta was also known as Tāne-nui-ā-Rangi and Tāne-te-Wānanga among others. Tāne-te-Wānanga, in the karakia “Tēnei au”, is said to have gathered ngā kete o te wānanga from the heavens. My interpretation of these two pūrākau is that our ancestors understood the whakapapa connection we share with trees, plants, and forests in that they give us life, breath, and knowledge. There are a few Indigenous cultures that dub sacred mushrooms as the “flesh of the gods”. Within Te Ao Māori, mushrooms are sometimes known as “whare pua atua”, translated to “house of the spores of gods.” I’m telling you, we don’t come up with names of things for the sake of it, our ancestors were on to something. Indigenous cultures across the world emphasise that the core of illness is connected to an imbalance in spiritual health. Psychedelic rongoā experiences in this way serve as a holistic healing experience that bridges humans with the spiritual world. But it still begs the question—why don't we know about this? The colonisation that continues to implement suppressive laws, stigmatisation, and demonisation has disconnected Indigenous peoples from their sacred cultural practices and knowledge of psychedelics. No one is debating that colonisation has thrown disorder into Māori belief systems, values, knowledge, and our social and spiritual harmony. With this in mind, it’s not difficult to believe that Māori traditional ways of healing, that include magic mushies in particular, have been wiped, demonised, and hidden from our whakapapa. One of the lasting effects of colonisation is that we’re

unaware what aspects of Te Ao Māori we’ve lost in the process. I‘ve always seen the tendency in us to pick and choose what to throw away in the process of decolonisation, even if it harms or benefits us, which is an integral component of colonisation. If Indigenous cultures practice psychedelic healing worldwide, why is it hard to believe that Māori were going on some trips? You’re telling me that when we went to South America that we just stopped in for some kūmara and gapped? “Mate, do you wanna join our ancient healing ceremony that connects us and our spirit with divine intelligence in which our culture is centred?” “Nah mate, I just sailed the whole pacific for this root vegetable!” Only in recent history has the realm of science opened its eyes to the benefits of psychedelic treatment for illnesses. Empirical evidence confirms that psilocybin, iboga, and ayahuasca are relieving and healing anxiety, depression, drug addiction, Post-Traumatic Stress Disorders, and obsessive compulsive disorders. On the surface, this is a big round of applause for western science, but when we stretch that surface it simply shows that there’s a clear mistrust of Indigenous knowledge.

"One of the lasting effects of colonisation is that we’re unaware what aspects of Te Ao Māori we’ve lost in the process." Western science in this way undermines and disrespects what Indigenous cultures have known for years, and were punished for. It’s the same ol' puruteko where cultural practices become appropriated and takes on a commercialised role within society. This new wave of psychedelic ‘discovery’ in the west, means that we risk losing the holistic nature of the healing through psychedelics, especially considering dishing out sacred psychedelics as ‘the cure’ without the guidance of Tohunga. But there’s hope. Indigenous peoples worldwide are coming together in order to reclaim and revitalise traditions and knowledge, both within mainstream and alternative education. This has huge implications for psychedelic use, especially now, considering that everyone seems to want a piece of the Indigenous knowledge pie. Remember, that pie is to feed our iwi, not theirs. Only dish out that recipe for the benefit of everyone, not just you, not just them—everyone. However, as we move forward in this renaissance, because we continue to exist within colonial systems and structures, we need to do so with caution. We need to destigmatize and decolonise attitudes towards psychedelic use as a method of healing and reconnecting with lost knowledge systems. We need to dive deep into these rongoā to seek answers for the past, present, and future.

Feature: Tiro Whakamuri Kia Anga Whakamua - Decolonising Psychedelics

Back to Hawaiki Nā Rangipurei Manley | Ngāti Whakaue, Ngāti Maniapoto, Raukawa ki Wharepuhunga

Pā harakeke are scattered across generations We migrate until we find rich soils To lay our whānau foundation.... Rito tiptoe around it’s roots until rito fall and land in its swamps Swamps deemed unworthy Swamps lathered in sin A rito haunted by it’s tūpuna past We are taught we are the centre, Then watered (showered) with trauma Content is a distant memory Resting on Hawaiki’s shores Waiting to pōhiri us back to our kāinga We were once nurtured at birth Then shaken (in)to settle(ment) By honey sweetened breaches Purposed to entwine both realms Seperated from our whenua Detached from our Atua As if our frailed fibres could grow Wooden bridges over the swamps of yesterday into those of tomorrow. Because the harakeke is always greener on the other side We sow seeds in a garden we won’t get to see our life expectancy Will never be enough To witness uri tell stories of our legacy The Hara in our whānau is unspoken, unwoven, and untouched. But when you strip harakeke down, you are left with muka Strong enough to bind sails that aid our safe return back to our motherland back to Hawaiki.

Māori ideologies of whānau are best represented by the Harakeke plant. The rito (shoot) is the child. The surrounding leaves are the awhi rito or parents, and the outer leaves—its grandparents. To be a rito or middle shoot is to be the weaver of the next generation. To be an awhi rito (parents/surrounding leaf) is to protect the rito. To be a tūpuna (elders/outer leaves) is to provide guidance and wisdom for the pā. But what happens when pā are pried at the roots and expected to thrive in foreign territories? We must first look at the minerals that sustain its soil. These minerals are usually provided by fallen Kaumātua leaves that are buried at the flax’ roots.

Just like our tūpuna, the minerals pass through our roots from one generation to the next. While our tūpuna have inherited resilience, innovation and adaptation; our tūpuna have also passed on loss of identity, whenua, and our sense of belonging. My pā harakeke is no healthy pā. Every day the swamp floods the soil, and every day the wind tussles at the leaves while our kaumātua fall. We shed our mamae until the wounds scar and the residue is left to rot. But these gaping holes can only be filled by those who stop the winds from blowing us away and those who shelter us from the storms that flood our soils. It is by recognising the sickness of our pā and empowering our whakapapa that we are able to nourish the shoots once again. What it means to be Māori is an ever evolving and an ever ongoing conversation. It changes as our taiao changes, it grows as our taiao grows. My Marae shapeshifts into the form of hapū Facebook pages, where whakawhiti kōrero takes place on the newsfeed. My māunga now stand tall over me within the borders of a framed print hanging on the wall. My awa flows through the veins that once carried my rangatiratanga. With our taiao around me changing, there will always be certain core truths. I am the link in the chain, the conclusion of my ancestors' tale and the prologue of my descendants' story.

"What it means to be Māori is an ever evolving and an ever ongoing conversation. It changes as our taiao changes, it grows as our taiao grows." You see, my people are longtime masters in the art of navigation. But we have a wavering journey ahead in enriching the minerals that will supplement the healthy and steadfast growth of future pā. And in that time, I will grace the halls of Te Herenga Waka with the weight of my past, present, and future. I will let my ancestors cry on the tip of my tongue as I speak the language of genocide. Knowing we are not constituted and defined by war, confiscation or suffering, but rather by the blood of a people that will never lose sight of the way back to their motherland. Of the way back to Hawaiki.

Feature: Back to Hawaiki

Ranui to the World Nā Ranuimarz (Te Māramatanga Nathan) | Ngāpuhi, 135 Georgia Tārani Paige Gifford | Ngāti Kahungunu ki Te Wairoa, Ngāi Tūhoe

Over the past few weeks, I have had the honour of talking with Ranuimarz, an up and coming rap artist from the 135, Ranui, West Auckland. We have worked together in this piece to collaborate Ranuimarz’ experiences and hope that his, and his brothers' stories can be received as a message of hope and resilience in times of extreme hardship.

CW: Suicide

His story, structured by lyrics from his newest single “A New Beginning” encapsulates the challenging reality of what it is like to be a Polynesian male fighting the system. “I’m signing the deal I’ll rip up treaty I’m here to heal My people, we broke.” My whole family are musicians. All of my brothers played guitar, even my old man! He’s the one that taught us. That’s where my passion started. It's crackup that I’m a hip hop rapper cos I never fell in love with hip hop at the start. I used to listen to rock music. The way hip hop came around was when I went to school and my English teacher got me into poetry. She gave me this book by Tupac. I ain’t ever heard no Tupac song but “Changes'' back then. I picked up this book and read his first poem and it immediately touched me so heavily and very deeply. It spoke to me directly. I read that and was like “fuck, this is my life right now.” I saw myself as that rose that was growing out of concrete. I took the book home, read the whole thing, and wrote my own poems. One day I came home, bumping Tupac hard and falling further in love with his music. I had a brick phone and I threw it on the bed and it bounced off the guitar and sent waves through the amp. I heard the music and I started downloading instrumentals and reading my poems out over it. I started rapping. From then, it became the mental outlet for all of my struggle. We were so poor. My dad had no job and he had to do 300 hours community service to fulfill his sentence. We’d go to school with $5 for the whole week. We wouldn’t have power Friday to Monday. It went on like that for years. But I’m thankful because all of that stuff gave me a story to tell. I just wrote everything down because my stomach

was rumbling and I had no other way to process things apart from writing. “Children and women they burning in fires Two of my brothers like shoes on a wire Send me a message and this the reply Too many times we missed all the signs” My older brother passed away in 2004 a month after his 20th birthday. Fuck he was cool. I remember the last time I saw him. We were chilling inside my house playing GTA3 and he walked in. He was going through a lot of mental issues, so he was at a home during that time. The doctor brought him around for a visit and he was laying down asking questions like, “what's this game?” because he’d been in the home so long he hadn’t even heard of it. That day, he was chasing us around the house and wrestling us and stuff, it was so fun. And then he had to go. I didn’t understand what was happening, I just knew he had to go. He got to the end of the hallway, looked back, smiled, and waved at us. That’s my last image of my older brother. Smiling and waving and saying goodbye. He walked out the door and never came back. The next day, the cops came to our house and I answered the door but my mum came out and told me to go to my room. Three minutes later I heard this scream and I just knew. It was one of those screams. A mother’s scream. It’s like a nightmare, hearing something like that. I still hear it today. It hurt us so much because he was the first suicide in our extended family. I remember going to that same hallway door and I opened it and saw my parents hugging each other. I was wondering “what the hell could have gone so wrong?” I never cried at his funeral. I didn’t understand death. I didn’t even know people could die at 20. I was too young to comprehend it, but when I turned 12 I really started to think about those moments because I knew I had them suppressed somewhere. And I started feeling really sad about it. That’s also when my parents broke up. Through

Feature: Ranui to the World

“Māori you broken Māori you homeless Islanders lost The system is hopeless.” Fuck it was a hard moment. I instantly thought, again? Again? A second brother? It’s an ongoing problem. I’m still traumatised from my little brother's death. I can act happy as, but deep inside, I’m still so, so hurt. You just never know what people are going through. It was very hard for our family. My brothers were crying and I was so fucking down. I was pretty much at my lowest point of my life. Something like that makes you hit rock bottom. But the good thing about rock bottom is that you can only go up from there.

all of that shit, I started to think about my older brother and I just cried about it. Really hard. His name was Simon. After that, I feared every single day of losing another sibling. “Drinkin this codys That be the poison Why do I feel like a disappointment Hearin these voices All of these noises All in my head They comin for me” Cut forward to 2018, my other brother passed away. Dartagnan. He was named after that third musketeer. He was the man and he was honestly just a ruthless cunt. The only one that swore back at my dad! He was just one of those characters that you don’t fuck around with. He was on some kill mentality lol. He was hard, but he loved real hard too. He loved all of us. Back in 2018, about a week before he died, he told us about depression. He was suffering from psychosis. He told us he had voices in his head that were telling him to end it. I took notice of it and we took him to the doctors. We thought it would help but it didn’t. During his last week he went to see my mum and my little sister for a day. I was always worried about him, but that day I got back from work and he wasn’t in my room so I knew something wasn’t right. Something felt off. I was confused, but little did I know he was saying goodbye. He had gone to see them for the last time. The day after that I remember waking up and going to his bedroom door. He went to course in Kelston so I always offered him a ride. I had my hand on the door handle but something in me told me not to bother him. So I just went to work.

After he died, I started to get noticed for my raps. Dartagnan’s passing brought attention to my music all around Auckland. Ever since then, I’ve only grown. In a way, I feel like he gifted me with that recognition. His passing brought me a lot of fearless energy. It pushed me. Everytime I made something I’d always show it to him. But after he died, everytime I wrote something, I’d go to my other brothers with it. So in a way, I’ve still got heaps of brothers left and I know I can get through it with them. “Got me thinkin of takin my life If I do it I’m payin the price So I tell my children And I tell my People That we all gon get a piece of this pie” Even though I contemplated suicide many times, I had something in me that kept pushing me. After losing my brothers, something pushed me to believe I could change my future. I just had to figure out how. I asked myself, what do I have to do? What do I know how to do? Write. And all I did was keep writing and never gave up. I held on to that passion ruthlessly for years, and I will continue to do so. If you can survive through two brothers passing away, you can get through fucking anything. That’s my mentality now. I’ve been through a lot. A lot of people wouldn’t have survived that, but I overcame it.

I’m not even at my prime yet. I haven’t even started yet. People are already buzzing but there’s still so much in me that needs to be let out. Years and years of trauma. At this stage, I’d have to be shot for me to stop telling my story. Music was the ultimate cure to depression for me. It’s been one of the greatest influences that I’ve found, and if I hadn’t found it, I would’ve been that third brother. I’m going to be a father and I will love my son. Just love him. I will show him the struggle, how hard it can get, and how well he will have it compared to some people. A lot of kids these days are big headed because they go off what they see on the media, like sponges. They’re like “I wanna be like them. I wanna be rich. I wanna have a big house,” but they don’t know the backstory. I will make sure my kid knows how those big houses get there, who put them there, and who’s land they’re built on. Every child should learn about the system and I know my child is destined to be a future political activist. But for me to break this cycle of trauma, I mainly just need to love him and be present in his life. I’ll teach him right from wrong and whenever he’s down, I’ll be there. And I’ll pay my power bill. “U know they worried to see a brown brother come up from nothing White people they fear Your color. Your skin. Your culture. I fight for my rights till it’s over.”

If you, or someone you know, is struggling, there are free services available: •

Suicide Crisis Helpline (24/7): 0508 828 865/ 0508 TAUTOKO

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Lifeline: 0800 543 354 or text HELP to 4357

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Te Haika: 0800 745 477

Feature: Ranuimarz to the World

He tapu taku ranga, he tapu taku poi! NāāMason Lawlor | Ngāti Pāhauwera, Ngāti Maru

Kāore te aroha te ripiripi nei Mō taku hei piripiri Mō taku hei mokimoki Mō taku hei tāwhiri Mō taku kati taramea Auē taukuri e! Kore kore rawa he mamae i tua atu i te ngarohanga atu o tētahi tongarerewa e titi kaha ki tō manawa. Waihoki, he pērā rawa te ngākaunui o te hapori ki tēnā tongarerewa ōu. Nō te 9 o Hune tērā tau i riro atu ai te whare o Tapu-teranga, me te aha, ka kaha rangona tēnā momo mamae. Kō atu i te toru ngahuru o ngā tau kua huakina te kuaha o Tapu-te-ranga hei whakamaurutanga mō hākerekere, mō mākiu. He mea whakatū Nā te mau tangata rā a Bruce Stewart, nāna i whāngai i te kākano o pitomata, kiahi i roa kau iho, ka tipu mai ngā poupou o aroha, o manaaki, otirā ngā pou o Tapu-te-ranga. He kitenga nōna i te korenga o ngā whare pērā hei whakatuarā, hei whakamahiri i ngā Māori i haramai i te tī i te tā ki te pīki auahi o Pōneke i runga i ngā oati ngutu kau o te mahi. Ahakoa ko wai, ahakoa nō hea, kāore āna paearu. Mema kēnge mai, tamariki mai, katoa ka rāhiritia i raro i te tuanui o te whare, noho hāneanea ai. E eke ai te kōrero “nui pūwhāwhā, iti kahikātoa” otirā, kia kaua e whakawāngia te mata o te pukapuka. Me i kore ake ngā tuarā kekē o te tūao, o ngāi pahuhu ringaringa hei whakaoti i tā Matua Stewart i nanaiore ai. Inā hoki ka kore e pērā rawa te tini o ngā hua nui ka puta mai i reira.

Ka haramai te whakaaro mō tēnei waiata nōku e moe tūpoupou ana i taua pō nā i werahia a Tapu-te-ranga. I whakaaro rā ahau me pēhea au e whakakupu i ngā whakaaro ka pā ki te ate. Inā hoki, koira rā ngā tū momo whakaaro hoki i pāngia ki kahika mā. Ka mutu, ko te waiata tētahi ara i whāia hei whakapuaki i aua mea. Kihai i roa ka puta mai te hua. I whakaarohia ki te tito tētahi waiata hei poi, inā hoki, ko te pātukituki me te wiriwiri o te poi, he ōrite ki te pātukituki o te manawa, arā ko te oranga e whitiwhiti mai ana. Nā konā timata ai taku patopato i te waiata nei, anā, ka whānau mai ki te ao. He apakura, he tangi, he haka tēnei waiata, katoa ērā i hāngaia e au hei whakaatu i ngā momo āhuatanga ka pā mai ki te whatumanawa. Nāku ngā kupu, nā aku hoa a Rangipurei Manley rāua ko Anarina Marsters-Herewini te rangi me ngā nekehanga a te poi. Nā mātou o Ngāi Tauira te poi nei i kawe ki Te Huinga Tauira i tērā tau hei waiata mō te whakataetae kapa haka i reira. Makere mai te kapa i te papatūwaewae, ka harikoa katoa taku ngākau i tā te kapa tutuki pai i taku waiata e eke ai ki tōna karamatamata. Ki a au, kāore e kore i eke, kei hea mai he āhuatanga whakahīhī mōku i tua atu i tēnā. Hei whakatepe ake, ahakoa i riro atu rā te whare, i hinga atu rā ngā pātū o te whare, ka tū tonu te whakaruruhau nā kua roa e haumaru ana i te tuatinitini kia taea e rātou te whai ara i tēnei ao hurihuri. Kei reira tonu te ora e whitiwhiti mai ana.

Tērā te marama Ka hū ake ko te maikuku o Mahuika Nāna koe i kukume ki te mate, Tangi tīwarawara ana taku poi mōhou e He tapu taku ranga, he tapu taku poi Whitiwhiti ora! Hī! Hī! Hā! E rere taku poi ki runga rawa atu Piri rawa ki te poho o Te Rangitopeora Ka kai aku mata, ko te mātao i te ngutu Ko Pātawa o Kupe mai i tawhiti! Whitiwhiti ora! Hī! hī! hā! Ka tuku te karere ki te motutere Ki reira koe e whāngaihia Ka rere taku manu ki ngā wai o Raukawa,

Tērā te marama - kīhai i ārikarika ngā waiata koroua e timata pēnei ana, he hiahia nōku kia hāngai ōku whakaaro, ki ō ngā kaumātua, i pēnei te timatanga o taku waiata.

E karekare mai nā!

Maikuku o Mahuika - te ahi.

Ka hoki ki Ngāi Tara

Whitiwhiti ora - ko te kanaku whitawhita, te wiriwiri o te poi, te patukituki o te manawa, he tohu o te ora, te ora e whitiwhiti ana.

Whakahaupapatia ngā mate! Whakahaupapatia te oranga! Auē, he tapu taku ranga e Kātahi au ka kite i te hē! Kātahi au ka taka i te mate! Mōhou e Tapu te Ranga, taku tongarerewa e...i

Te Rangitopeora - he ariki tapairu e rongonui ana mō āna titonga waiata. Nō Ngāti Toa ia. Ko ia te irāmutu a Te Rauparaha. Patawa - ko te pā tēnei i runga i te moutere o Tapu-te-ranga. E kī ana te kōrero, i tae a Kupe i reira i te wā i whāia e ia te wheke a Muturangi. I rangahaua te motutere rā e Bruce Stewart, nā konā whakaaro ai ia kia tapaina tana marae ki taua ingoa.

Feature: He tapu taku ranga, he tapu taku poi!

Georgia T훮rani Gifford (Ng훮ti Kahungunu ki Te Wairoa, Ng훮i T큰hoe) 2020

Maori Strategic

Planning Meeting

Taki the karakia But not too loud Wear your māoritanga on your chest Just not too proud The system is changing And we want you to help We need your culture To get some organisation clout Compose a waiata Perform that haka Make it applicable to our Colonial whakapapa Aroha, manaakitanga are values we uphold But remember to only do that Māori stuff when you’re told! So learn when you can turn that switch on or off Because sometimes we love your māoritanga, But most times we love it not.

Send your poems to poetry@salient.org.nz

Rangipurei Manley Ngāti Whakaue, Ngāti Maniapoto, Raukawa ki Wharepuhunga.

Nā Renati Waaka | Ngāti Whakaue, Tūhourangi 24

Poem

In Another Lifetime

Maybe in another life time I’ll speak my native tongue The voice that is no longer mine But for others like me A voice to know who I am And where I come from A voice that would make me whole Once again Back, in another lifetime What I long for was beaten out of me For a long time It slipped away Never finding its way back Home Where it belongs Sitting comfortably in my throat Now Inhabited by a foreign intruder Hidden in the dark Sitting at the back In the corners of my mind That I can’t yet access I won’t hide for much longer I’ll change Count on it What I long for will finally be mine where it belongs Everywhere I go It will be mine Till the final hour For my children And their children Sitting comfortably At home In another lifetime we will thrive Speak Unapologetically Not today, nor tomorrow But someday Not just for me But for us all Sitting comfortably Knowing where home is Connecting the past and the future An opportunity To move forward And remember where home is Renati Waaka | Ngāti Whakaue, Tūhourangi

Poem

Deputy Vice Chancellor Māori

E tū e hine mā, e tama mā – whakaarahia ake! Nā Ahorangi Rawinia Higgins, Tumu Ahurei | Ngāi Tūhoe

I ngā marama i noho kāinga tātau, i kite au i te māia o tō tātau iwi Māori ki te tiaki i a tātau anō. He tere tō tātau iwi Māori ki te whakarite kaupapa hai āwhina i ngā kaumātua me ngā whānau i roto i ngā hapori tae atu ki aua iwi i whakatū tūtei hai aukati i ngā rāwaho ki ō rātau takiwā. Koinā te whakatinantanga o te rangatiratanga. Mo tātau i Te Herenga Waka, ka mihi ki a Ngāi Tauira, ki a Āwhina hoki i tere toro atu ki ngā ākonga Māori i tēnei whare wānanga ki te titiro pena i te pai katoa rātau. Kāre i tatari kia whakahauhia e te whare wānanga, nā te whakaaro Māori, nā te whanaungatanga i oho mauri ai rātau ki te tiaki i te whānau whānui o Te Herenga Waka.

katoa ngā Māori kia haere mai ki tēnei whare wānanga. Ko tātau ngā kanohi o ō tātau tīpuna, nō reira ahakoa te kaupapa ako, me nui ake ngā kanohi Māori ki Te Herenga Waka.

Nōnakuanei kite ai tātau i te hokinga mai o tēnei mate i waenganui i ngā hapori o Tāmaki Makaurau, heoi kua tau mai anō ngā momo mohoao. Koutou e noho maharahara nei, me tono atu ki ngā kaupapa tautoko i ngā ākonga pēnei i a Āwhina, i a Mauri ora, i Te Taiako hoki hai tautoko i a koe.

E ngana ana taku tari ki te mahi tahi me Ngāi Tauira, Ngā Rangahautira, Ngā Taura Ūmanga hoki ki te tautoko i ngā kaupapa Māori ki Te Herenga Waka kia kite ai, kia rongo ai hoki i te wairua Māori i konei. Nō reira, kia kaha koutou ākonga mā ki te whakawhirinaki ki ēnei rōpū hai kāīnga rua mō koutou.

Ahakoa tēnei mate urutā, me whakaaro ake tātau te iwi Māori ki ngā āheinga ki a tātau. He nui ngā kaupapa ka pā ki te whare wānanga: Ko te aukati o ngā roherohenga o tēnei whenua tētahi kaupapa nui mō ngā ākonga o tāwāhi kia haramai ki konei. Ahakoa tēnei, ka whai wāhi tātau ki te āta whakaaro me pēhea e nui ake ai ngā ākonga Māori ka haramai ki konei. Kai roto i te mahere rautaki a Te Herenga Waka ngā kōrero e whakatairanga i te marae hai iho matua mō tēnei whare wānanga. Koina mātau e ngana ana ki te kōkiri i te kaupapa o te Pā Mataora hai wāhi whakanui i tō tātau marae, hai wāhi whakaako i ngā kaupapa taiao, mātauranga Māori hoki. Kia tīkina ake te kōrero a Ruka Te Rangiāhuta Broughton, ‘e tū e hine mā, e tama mā—whakaarahia ake ngā poupou o tō whare o Te Herenga Waka’. Ehara i te mea he kōrero mō tō tātau wharenui anahe, engari he karanga ki a tātau

"Koina mātau e ngana ana ki te kōkiri i te kaupapa o te Pā Mataora hai wāhi whakanui i tō tātau marae, hai wāhi whakaako i ngā kaupapa taiao, mātauranga Māori hoki."

Deputy Vice Chancellor Māori

Ngā Taura Umanga

Kei ngā mana, kei ngā reo, kei ngā ihorei o te ao Māori, tēnā tātou katoa! Established in 2006, Ngā Taura Umanga (NTU) seeks to provide holistic support to the Māori students of Te Herenga Waka studying a commerce related qualification. NTU typically coordinates study workshops, Te Reo Māori classes, and student social events. We also help students transition into the workforce by creating networking opportunities to connect with Māori businesses and working professionals. At the beginning of the year, our executive team outlined a set of values we would measure our initiatives against. These five tikanga are as follows: Whiwhi i te Kete Mātauranga Encourage and support Māori Commerce students to excel in their academic studies Whakawhanaungatanga Establish, foster, and maintain a support network for Māori Commerce students Puna Tautoko

the in-person assistance our members would normally experience. Still, we are excited to share that our annual event—Tātai Hono—will take place on Friday, October 9th. The purpose of the event is to inspire a broader way of thinking and reaffirm the value of the unique Māori perspective. This year’s theme centres around the whakatauki, “He kai kei aku ringa”. Meaning "providing food by my own hands", this saying metaphorically expresses the ideas of self-determination and resourcefulness. It seems fitting to have our four guest speakers share how these concepts played a role in their professional and personal lives throughout their careers. While we endure these unprecedented times, a reminder that we have it within ourselves to persevere is important. We welcome all Māori students to join us on this evening to share kōrero and kai. Check out our facebook page to stay updated: Ngā Taura Umanga—VUW Māori Commerce Students’ Association Kōmiti Whakahaere 2020 •

Poipoia Te Taonga Poa

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Jillaine Watene

Mana Tangata, Mana Motuhake

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Keyarnah Milner

Uplift tikanga Māori in the university community and advocate for Māori commerce students to contribute their skills to whānau/hapū/iwi development

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Ebony Hodge

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Ruiha Evans

Manaakitanga

Nā mātou nei, Te Komiti Whakahaere o Ngā Taura Umanga

Support the needs of Māori Commerce students through cultural and academic assistance

Be inclusive and supportive representatives As has been the case with many student groups, the global events of 2020 have made it difficult for us to deliver

Ngā Taura Umanga

Ngai Tauira THE LIVING PĀ – TOITŪ TE WHENUA The Living Pā is the redevelopment of five villas on Kelburn Parade that houses Te Herenga Waka’s Marae, Te Kawa a Māui (School of Māori Studies) and Ngāi Tauira (Māori students’ association). It is a proposal for a user-centred, open-innovation ecosystem and a world-leading deep green building. Rhonda Thomson (Ngāi Tahu), the Living Pā’s Co-project Manager, talks with two Te Herenga Waka students about what this means for tauira Māori. Poipoia Te Taonga Poa (Ngāti Maniapoto, Te Āti Haunui-aPāpārangi, Te Whānau-ā-Apanui) rāua ko Teeikura Anarina Moe Marsters-Herewini (Ngāti Kahu, Ngāpuhi) – Tumuaki Wāhine a Ngāi Tauira “The Living Pā is focused on uplifting the legacy of the wharenui, Te Tumu Herenga Waka”, says Anarina. The Living Pā will be a place of learning for people to come together to explore Mātauranga Māori and our responsibilities as kaitiaki to the whenua. Poipoia Te Taonga has been a Living Pā ambassador over the past year. She believes that by building within one of the world’s toughest deep green frameworks we

Ngāi Tauira

are asking everyone to push themselves and to make a proactive and positive contribution. Poipoia Te Taonga says, “One of the largest potential impacts of the Living Pā on our tauira Māori is to inspire them to be ambitious in their pursuits; to go beyond their comfort zone”. At its core, Poipoia Te Taonga sees the project as having an important transformative agenda saying, “The project is a symbol of the University’s commitment to change for the better and a step towards a future that empowers us as a people”. For Anarina, one of the most important dimensions of The Living Pā is what the building will require of all tauira, staff and manuhiri. Anarina explains, “It’s exciting to think about how Te Herenga Waka as a community is embarking on a sustainable journey. The ‘green future’ of the building means we’ll be taking collective responsibility of our water use, energy consumption, and how we interact respectfully with Papatūānuku.” By indigenising these spaces, we foster our relationship with the whenua. This project is a realignment with Te Ao Māori values that will help us treat natural resources as the taonga they truly are.

ANARINA Anarina Ko Whakaangi te maunga Ko Tokatoka te awa

KAIHAU Nohorua mā me te whānau whānui o Ngāi Tauira I tau te mauri ki roto I a au nō rei ra e tika ana me mihi maioha ki a koutou katoa.

Ko Tomairangi te wharekai

Nāku te hōnore ki te tu hei Tumuaki Wahine mo te tau nei. He maha ngā taunahua kua pokea e tātou, he maha ngā mahi me ngā kaupapa e haere tonu nei. Nōku te whiwhi i te mea, mēnā kei te whai ahau I ngā mahi e ngākautia ana, e arahi, e āwhina i Ngāi Māori kia eke tātou ki te panekiretanga kua kii taku kapu mo te nuinga o te wā ktk. Tua atu i ngā tauira māori ko te Mana Motuhake o tōku whānau, hapū, iwi me ngā reanga e haramai nei te aronga nui mōku ake nei. Mauri ora ki a tātou katoa.

Ko Ngāi Takiora te hapū

Kaihau Paitai

Ko Ngāti Kahu te iwi

Hoki atu rā, hoki atu rā,

Ko Parata te tangata

Ka hoki ngā mahara ki taku kuru pounamu,

Ki te taha o tōku mama he uri tēnei nō te moutere o Aitutaki me erā atu o ngā motutere.

Ka hoki, ka hoki,

Ko Mamaru te waka Ko Aputerewa te marae Ko Te Puna Roimata te wharenui

Ko Teeikura Anarina Moe Marsters-Herewini tōku ingoa

Ka whakapuāwai te rokiroki ō mahara ki te tākere waka nunui i ngā wai o Harataunga

Ko te whakatauki e pai ana ki ahau, Ko “Ka warea te ware, ka area te rangatira, hongihongi te whewheia, hongihongi te manehurangi, kei au te Rangatiratanga”

Ka hoki, ka hoki.

(“Ignorance is the oppressor, vigilance is the liberator, know the scent of your enemy, know the scent of your vision, so that you may achieve liberation.)

Te tūkinotanga o te pononga

Ki taku mōhio I ahu mai tē whakatauki nei i a Ngāi Tūhoe. I tupu ake ahau ki Tāmaki Makarau mō te katoa o taku oranga, ana, he ahua rerekē aku nekehanga ki roto i te whare wānanga. I timata aku akoranga ki Te Whare Wānanga o Tāmaki Makaurau mō ngā tau e rua ka tahi ka hunuku au ki Pōneke ki Te Herenga Waka ki te whai i ngā Mātauranga Māori me Te Reo Māori, anō hoki ki te whai I ngā kōwhiringa o konei. Nā aku hoa perā ki a kaihau,

Ka pūpū a maumahara ki te taunga o Whakaotirangi,

He hara, he mākutu Ka titiro whakamuri ki Te Rakahurumai, Ki Te Aitanga a Mate, Ki Te Aowera, Ki Te Whānau o Rākairoa

Ngāi Tauira

TE AUTA

MAATA

Ka whakamāku aku rekereke ki tokangawhā,

Ko Waipā te Awa

Te toka tū mōana hei whawhati i ngā ngaru

Ko Tainui te Waka

i te waha o te whanga e papa pounamu e pīatata mai nei e

Ko Waikato te Iwi

Ka titiro whakarunga ki a Kahutara,

Ko Ngāti Mahanga Hourua te Hapu

te pā tawhito e tū tahanga na

Ko te Papa-ō-Rotu te Marae

Huri whakaroto ki a Rakairoa,

Nei au ko Te Auta McPhee

He whare wānanga, he whakaruruhau

He whānau anō a Ngāi Tauira ki ahau, I taku nei taenga mai ki te Whanganui-a-Tara i tōku tau tuatahi (2019), korekau he hoa, korekau he whānau. Taku nei waimarie I tūtaki au ki te whānau o Ngāi Tauira. Ki te kore ko rātou, ka kore au e noho ki te whare wānanga. Nā runga noa i tērā i whai au i tētahi tūranga ki te kōmiti whakahaere. Māku nei e awhi, e hāpai i ngā mahi mā Ngāi Tauira. E tū ana au hei Āpiha Whakangahau i te taha o taku nei hoa a Maata i tēnei tau. Kua puta mai te toto, kua puta mai te werawera, ēngari kei te harikoa te ngākau e āhei ana au ki te mahi i tēnei momo mahi i te taha o taku nei hoa.

Āo te pō, pō te ao, Ka hoki, ka hoki, Ka hoki tonu au, ki aku whenua tipu. Tēnei au, he waihotanga mai He kota i te whanga Tēnei au, ko Kaihau Paitai Te Auta Ko Mauao te Maunga Ko Tauranga te Moana Ko Mataatua te Waka Ko Ngāi Te Rangi te Iwi Ko Ngāti Kuku te Hapu Ko Whareroa te Marae Ko Pirongia te Maunga

Ngāi Tauira

Ko tētahi whakatauki e pai ana ki ahau, ko "Tērā ko meremere e taukapo ana mai" ko te tikanga o tēnei, ahakoa te aha, ka whai mai he rā anō, he rā tēnei kia timata anō. "There's a better day coming" Maata Hamiora Ko Wharepūhunga me Tarawera ōku maunga Ko Pūniu me Tarawera ōku awa Ko Tainui me Te Arawa ōku waka Ko Ngāti Takihiku me Tūhourangi Ngāti Wāhiao ōku hapū Ko Rāwhitiroa me Te Pakira ōku marae Ko Ngāti Raukawa ki Wharepūhunga me Te Arawa ōku iwi

MACY

KIANA

Ko Mary-Anne Gloyne me Waru Hamiora ōku mātua

Ko Waitōtara me Whanganui ngā awa,

Ko Maata Hamiora tōku ingoa

Ko Tauranga Ika me Pūtiki ngā marae,

My pepeha is my favourite story. It represents my identity, heritage and culture. It’s a story that connects myself to my waka, maunga, awa, hapū and iwi- where the story has started way before I was born. I have always embraced how a brief introduction of where you are from holds such a bigger story with generations of history behind it. My skin shows that I am a skin of white, but my blood says that I am a proud descendant of Ngāti Raukawa ki Wharepūhunga and Te Arawa. Growing up, with the help of my grandparents and stories about my ancestors I have gotten to know where I am from and who I am.

Ko Ngāti Ruaiti me Ngātu Tūpoho ngā hapū,

Ko au te Āpiha Whakangahau mō Ngāi Tauira i tēnei tau. I work alongside a great friend of mine- Te Auta McPhee and we work very well together. Our job is to create events that would benefit for student recruitment, student engagement and student retention. We aim to create a space for tauira māori to feel safe and comfortable since shifting to a new environment can feel overwhelming. We strive for tauira māori to engage with each other to prevent them from being left out in the big city- especially since Ngāi Tauira has a sole touch to make you feel at home away from your actual home, Since being within the association of Ngāi Tauira, it has definitely helped with feeling comfortable in my own skinmoving from Rotorua to Wellington was a huge culture shock so Ngāi Tauira has helped to bring my natural-self to a confident state. I have met and created many friends within Ngāi Tauira, many memories I have cherished- and everyone is supported by everything and anything you do. Ngāi Tauira is my backbone here while studying.

Ko Ngā Rauru Kiitahi me Te Ātihaunui-ā-Pāpārangi ngā iwi. Ko Macy Duxfield ahau. Ko koe te tino moemoea o ōu tupuna. E maha ana ngā taniwha e patupatu ana te hinengaro, I te manawa o ngā rangatahi Māori I ēnei wā. He tohutohu, he whakamaumahara tēnei korero ki te nonokē o ō tatou tupuna, ki ā rātou ngakaunui ki te whai mō te oranga o te iwi Māori hoki. Nā te korero nei e āhei ana ahau te maumahara, ka taea e au. Ki te whare wānanga nei e whai ana au i te tohu ture me te whakahaere rauemi Māori. Ko au te kaitiaki pūtea mō Ngāi Tauira I tēnei tau. Ko te mea nui I tēnei turanga ko tautāwhi i te kōmiti whakahaere i te mahi nunui e tautoko ana I ngā tauira Māori I tew hare wānanga nei. Kiana Ringrose I te taha o tōku Pāpā Ko Hikurangi te maunga Ko Waiapu te awa Ko Horouta te waka tīpuna Ko Nukutaimemeha te waka o Māui

Macy Duxfield

Ko Kakariki te marae

Ko Aotea te waka,

Ko Te Whānau a Rakaihoea te hapū

Ko Taranaki me Ruapehu ngā maunga,

Ko Pineamine Tamahori te tangata, taku tīpuna

Ngāi Tauira

TAHU Ko Ngāti Porou te iwi I te taha o tōku Māmā Ko Ruapehu te maunga Ko Whanganui te awa Ko Aotea te waka Ko Ngapuwaiwaha te marae Ko Ngāi Haua, Ngāti Hauaroa, Uenuku me Ngāti Ruru nga hapū

Tahu-Pōtiki Te Maro-Doran Ko Hikurangi te maunga Ko Waiapu te awa Ko Nukutere te waka, Ko Pōkai te whare, Ko Tikapa te marae

Ko Te Ātihaunui a Pāpārangi me Ngāti Tūwharetoa ngā iwi

Ko Te Whānau o Pōkai te hapū,

Ko Kiana Ringrose Perez ahau

Ko Hinekōpeka te tangata,

“While the sun glows I shall tie it to the lump in my throat.”

Ko Ngāti Porou te iwi

I te rā hana nei, ka herea e au ki te repe o tōku korokoro.

Ko Tahu-Pōtiki Te Maro-Doran ahau

E whai ana ahau i Te Tohu Paetahi i roto i te Mātai Taihara me te Mātai Hinengaro, ka puta ahau i te mutunga o tēnei tau.

Ko te manu e kai ana i te miro, nōnā te ngāhere. Ko te manu e kai ana i te mātauranga, nōnā te ao. Ko te manu e kai ana i te mātauranga Māori, nōnā a Rangiātea.

I tēnei tau, ko au te Āpiha Mātauranga mō Ngāi Tauira. I roto i tēnei tūranga ka noho hoki ahau hei māngai ki te Poari Mātauranga o Te Whare Wānanga, ā, ka mahi tahi hoki ki ngā kaimahi mātauranga o Te Rōpū Tauira o Te Whare Wānanga o Te Ika a Māui (VUWSA).

The bird that consumes the miro berry, owns the forest. The bird that consumes knowledge, owns the world. The bird that consumes mātauranga Māori, owns the universe.

Ka mahi tahi hoki au ki te tira tautoko o Āwhina ki te whakahaere i ngā kaupapa hai tautoko i ngā tauira i roto i te tau. I roto i tēnei tūranga, ka whai reo ngā tauira Māori o tō tātou whare wānanga. Kua waimarie au te mahi tahi ki a Ngāi Tauira me ngā rōpū māngai tauira o te whare wānanga. Kia haruru te reo o ngā tauira Māori ki ngā paepae whiriwhiri kōrero e hāngai ana ki a tātou. I te mutunga o te rā ko te

mea nui ko ngā tauira Māori, ko ngā kaupapa ka whāia e rātou e eke ai tō rātou huarahi mātauranga.

Ngāi Tauira

Ko tāku e whai ake nei ki te whare wānanga ko te tohu Hauora, ko ngā pou o tērā whare 'Hauora' ko te whakahāpai hauora, ko te mātai hinengaro hoki. Ko au te Āpiha Hauora mō Ngāi Tauira i tēnei tau. Ko tāku ki tēnei o ngā tūranga ko te whakatuara i ngā mea e hāngai ana ki te hauora, pēnei i te hākinakina, ngā mahi whakapakari, ngā mahi a wairua, ā hinengaro hoki. Ko ngā mea tino whakahirahira ki au i roto i tēnei tūranga ko te kite i ngā tauira e hari, e koa ana ki ngā momo mahi ka

SAFARI

TOHU

whakaritea e mātau. Pēnei i te tiro, te rongo i ngā katakata e rere ana i waenga ia mātou e hākinakina ana. Miharo hoki te kite i ngā tauira e kaha aro ana ki o rātou hauora, pēnei i te wā o te rahui, kaha nō na tauira ki te ū kaha ki te kaupapa o 'toitū te hauora' ahakoa ngā tini āhuatanga o tērā rāhui.

i ngā hui, whakarite i ngā wāhi pupuri i ngā pepa matua a Ngāi Tauira.

Ko taku mahi i roto ia Ngāi Tauira (taku mahi ki te kainga hoki) ko te ringa toi. Ka tā au i ngā pikitia ka noho i runga i ngā kākahu, ngā tohu, ngā pānui whakaahua, ērā momo mea katoa (He momo plug tēnei mōku anō). Kua roa au e tā pikitia ai mō Ngāi Tauira, ā tōnā wā pea ka whakaako au i tētahi teina ki te tā mō ngā rangi e heke tata mai nā.

Mahia te mahia hei painga mō te iwi, kāore he kōrero i tua atu e ārahi nei i a au i taku oranga Tohu Ko Ngongotaha te maunga Ko Rotorua-nui-a-Kahumatamomoe te awa Ko Te Arawa te waka

Ko Ngāi Tauira te poutokomanawa o taku wā i kōnei ki te whare wānanga, mei kore ake ko te rōpū nei, tē mōhio mena ka tutuki au i taku tohu. Maha ngā hoa kua riro nei e au i roto i tēnei o ngā rōpū, maha ngā katakata kua rere i waenganui i a mātou, maha hoki ngā mahara e tae ana au te hoki whakamuri. E kī ana te kōrero, mā te hāpori te tamaiti e whakatipu, whakapono mārika au i tērā.

Ko Te Papaiouru te marae

Safari Hynes

He aha te kai ō te rangatira? He kōrero, he kōrero, he kōrero

Rangitāne tangata rau, Rangitāne nui a rangi Tini whetū ki te rangi, ko Rangitāne ki te whenua Mai i Tamaki nui a Rua, ki Manawatū, ki Wairarapa, ki Te Whanganui a Tara, ki Te Waipounamu, ko Rangitāne te tūpuna ko Rangitāne te iwi. Hāunga i a Rangitāne, he pānga hoki ōku ki a Ngāti Kahu, Ngāti Maniapoto, Ngāti Kahungunu me Ngāi Tahu. Ko Safari taku ingoa, tipu mai a au i Pito-one, i Te Whanganui a Tara nei.

Ko Ngāti Whakaue te hapū Ko Te Arawa te iwi Ko Tamatekapua te tangata

Ko te tohu e whai nei tēnei manu e kai ana i te miro o te ngāhere me kī te whare wānanga ko te tohu paetahi, ā, ko ōna namunamuā ko Te Reo Māori me te Mātauranga Māori hoki. I te tau nei, ko au tērā e tū ana hei pou tikanga mō Ngāi Tauira. He tāpirihanga hou ahau i tēnei tou ki tēnei kapa whakahaere, ēngari ko tāku i tēnei wā ko te tautoko i ō tātou tauira Māori i roto i ngā āhuatanga o Te Ao Māori, i te Reo Māori me ōna tikanga. E kimi tonu ana au i āku anga hei tutuki ai ēnei mahi i ahau, ēngari, ko te manako ka tau tata nei te wā ka ū pai ai ki ngā mahi.

Ko au te Kaituhi o Ngāi Tauira i tēnei tau. Ko te nuinga o aku mahi e hāngai ana ki ngā āhuatanga o-muri, te nuinga kāore e kitea whānuitia. Ko ēnei mahi ko te whakarite i ngā raupapatanga mō ngā hui, te pupuri i ngā kōrero i tukuna

Ngāi Tauira

Indigenous Fashion, on the Daily Nā Mandeno Martin | Tainui, Ngaati Maahuta Te Wainuiarua Poa | Te Āti Haunui-a-Pāpārangi

Nā Renati Waaka | Ngāti Whakaue, Tūhourangi

The space between inspiration and appropriation is, to the non Indigenous person, a fine line. When white people create fashion inspired by Indigenous culture, they defend themselves in the name of art belonging to no-one. That is the answer for the ignorant, and those who clearly haven’t studied enough academia to come to terms with the word ‘plagiarism’—which seems over exasperated in a student’s life.

black to represent mourning for the loss of a loved one. These ideas were forced tactics to assimilate Māori to the ‘proper’ standards of Western dress.

To cherry pick the best parts of a marginalised, and often suppressed indigenous culture is to ignore the struggles endured to be able to wear our own tāonga with pride.

Introducing the term ‘hori’ or ‘bougie’, commonly associated to Māori people who dress in oversized, impoverished looking ‘home wear’, or dress in expensive garments but come from lower socio-economic backgrounds. Let me tell you how much I hate when white people use the word ‘hori’ to describe a low quality looking thing or person. They use our kupu to affirm the way we dress without having to experience the legitimate poverty passed down from their ancestors. This disallows access to the luxurious everyday wear that is readily available to the majority.

Indigenous fashion isn’t purely advocating rights or sustainability, but active decolonisation of what it means to wear what gives us pride in our ancestral lands. This encompasses breaking standards set upon body types, gender, identity, and the Victorian merit to modesty. The Western value of what's acceptable and what’s appropriate is embedded in the way we embellish ourselves, and it’s time to have that discussion. Starting right off the bat with tangi: within the Māori world it is widespread knowledge that you wear all black. You shouldn’t wear anything too revealing, like short skirts or shorts—this is enforced heavier upon our wāhine. Ripped jeans are a holy hecka nah, unless you want to get roasted by every kuia within the marae radius. The gumboots are a bit of a slide because no one will make it up the hill to the urupā in red bottoms. European ideals of modesty, popularised by rituals such as the funeral customs of Queen Victoria, where it is common practice to wear all

Culture: Indigenous Fashion, on the Daily

This extends further than tangi, it reaches our workplace, education institutions, and night outs. If one doesn’t cover or dress themselves according to the occasion you will be ostracised.

Indigenous fashion is the reclamation of what we, as Māori and especially as tauira, see fit. This involves our hand-medown clothes from our grandparents, the hoodie you’ve had since year 10, and that Tommy Hilfiger jacket you got for an absolute bargain. I guarantee you that Becky will be trying to recreate the same look, but in overpriced Nike booty shorts and doo rag looking bandana from Lovisa anyway. Because it always has been and always will be, beautiful to be brown.

Exploring Sexuality in Te Ao Maori Nā Te Aorewa Rolleston | Ngāi te Rangi, Ngāti Ranginui

Taera—Sexual desire. The sexual admiration I have for women as well as men is one built upon layers. These layers of whenua are a part of my cultural lineage, my whakapapa. When it comes to my attraction to women it is not purely a passion or longing. Instead it is more so an emotion encapsulated by the realm of wairuatanga—spirituality. Sexual desire to most seems to mean the feelings that motivate you to engage in sexual pleasure or sexual activities. This is especially true as we transition through young adulthood and become comfortable with who and what we’re into. Everything becomes more transparent over time and through experience while we find out just what sexual desire means to us. Western culture tends to categorise sexuality as a means of oppression. In Te Ao Māori, sexuality is viewed in terms of freedom and flow—a spectrum of love. This is how my sexuality manifests. I love women and I admire the physical, spiritual, emotional, and thus sexual properties and qualities that we carry from birth. The way I go about relationships with others is focused on and harvested by the Atua Wāhine who I have grown up learning about. They have changed my whole perception in terms of what sexual desire can mean. Papatūānuku encapsulates the depth and breadth of women as the emotionally infused and nurturing mothers that we evolve into if we ever decide to. The embrace of her arohatanga has always been intriguing to me—the safety and solitude in this space. Papa constantly reaffirms why I am comfortable and strengthened by my attraction to women. Now, we should move towards Hine-nui-te-pō. Her realm of belonging is in the cocoon of the underworld. It’s the place of dark existence, death, loss, grief, and yearning for light that only comes through in specs and not rays. But to an important degree, Hine is undervalued and for many reasons misunderstood and overshadowed. The harshest shades of sexuality can sometimes challenge our values as tangata whenua. Sexual desires, for Māori are not just represented by the physical, our taha tīnana. They are encompassed by our taha wairua, our spirituality. Thus we are reminded that those we share our

taera with are entering our Ao. For me, Hine encompasses a self-sustaining love, where she can deny others and still be empowered. My appreciation for women especially is one embraced by self sustainability above all else. I have asked for assistance from Hine at various times when I’ve needed to understand why being a self-sustained individual promotes our taha tīnana and taha wairua. This helps us to heal our sexual desires so that they are more stable and eventually we can love others more assertively. Hine is hidden away from the living world and instead shares her love and embrace with those who have passed on. But, there is a goodness to patience and believing that something will form eventually from our discipline and self exploration as well. Above all else, I seek solace from Hineahuone—our first physicalization of femininity. She was affectionately and passionately manifested by Tāne Mahuta, the God of the forest under his gaze and perception of what female sexuality consists of. I see the qualities we carry both internally and externally as women and I float in lust all over again, time after time. Our physical complexion much like Hineahuone is a vast and complex map paved by our whakapapa and cultural lineage. The lines, marks, curves, hollows, and pigments are small but gracious aspects of our being. Internally we are infused with ngākau, emotional beauty, birthing capabilities, virtues, and hidden intentions as we walk on the body of Papa with elegance and poise. The attraction and sexual admiration I possess for women is one that I do not share often. But, it is sexuality and sexual desires which are embroidered into the vision and perceptions we have of the world and those around us. It is Taera which can be explained effortlessly through wairuatanga and the facets of Te Whare Tapa Whā— holistic health. Hence, Taera can align with the realm of sexuality in a decolonized state and sense.

Culture: Exploring Sexuality in Te Ao Māori

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Fry Bread Recipe Nā Kane Bassett | Ngāti Apa, Ngāti Kahungunu Ki Te Wairoa

Ingredients ½ Cup water ½ Cup milk ½ TBSP dried active yeast ½ TBSP sugar ½ TBSP flour 2 Cups flour 1 Pinch salt 2 TBSP canola oil

Nā Kahu Kutia (Ngāi Tūhoe) te whakaahua

Combine your water, milk, yeast, sugar, and ½ TBSP of flour in a bowl. Leave the resulting mixture in a warm part of your kitchen (hot water cupboard slaps if you have one) for 10-15 minutes, or just until it gets all foamy and shit.

Extra flour Extra canola oil

2. In a separate bowl, combine the flour and salt. Make a fuckin well if you’re feeling extra. Not entirely necessary though. 3. Add your foamy mixture to the flour. Then, add your oil and mix that shit up. Be careful here. You don’t want to mix it too much. If it looks lumpy, it’s chill. You’ll suss that out soon. Leave it in a warm place for an hour. 4. Flour the absolute fuck out of your bench before rolling out your dough until it’s 2cm thick. Please, don’t be a wanker and roll it into a perfect rectangle. That shit ain’t the tahi. 5. Cut your dough into pieces, grid-style. Sizing is up to you. Just remember: the smaller they are, the less time they’ll need cooking. And similarly, the larger they are, the more time they’ll need cooking. Again, they don’t need to be the same size. That’s some white people shit. 6. Hot tip: using a small plate to cut the dough instead of a knife can really help here. 7.

Leave frybreads to rest for another 10-15 minutes.

8. Heat a pot of oil to 175 degrees. Idk what this actually means. If I’m being honest, the oil temp is always a guessing game for me. Just make sure it’s not too fucking hot and you’ll be right. 9. Cook your fry bread until it’s golden brown on both sides and fluffy in the middle. Serve with butter and golden syrup. Bone app the motha fuckin teeth.

Fry Bread Recipe

Wordfind

NGÄ&#x20AC; KUPU Ahau

Akoranga Anga Kai

Kainga Pango

Occupation Station

Iti

Tikanga

Tumuaki Uhi

Wera

Kēnu — How many kupu can you make?

Word of the Week: ‘seed’

Te Reo Māori

NZSL

kākano

Disability's Solution

Crossword

ACROSS 2. Kupu anō mō ngā huruhuru o te manu 4. Te kāhui whetū e tohu ana i te tau hou Māori 5. Kupu tauaro o te kupu kaha DOWN 1. Kupu Māori mō ‘establishment’ 3. Te Moana-Nui-a-

Occupation Station

An Urban Bitch’s Guide to the Maramataka Vic Bell | Kāi Tahu

Growing up in a very Pākehā family, I didn’t learn about the Maramataka until adolescence. Always looking for little ways of expanding my Māoritanga in an urban setting, living by the Maramataka seems like a natural jumping off point. I’m also a takatāpui bitch that lives and dies by my astrological chart, so having another celestial excuse for my bad behaviour excites me.

1. Rākau-nui Rākau-nui rises with the full moon on the East coast, but on the West I set my dial a day behind. I can never sleep on full moons. Apparently this is my birthright. I was warned of the high energy, so I bought some paints. I haven’t painted since primary school, but between 3 and 4am I did my best to paint some native trees and herbs. It turned out poorly, but I am trying to rebel against the capitalist idea that my worth only lies in productivity. 2. Rākau-Ma-Tohi High productivity and a good day to plant seeds. As an urban Māori you may also live in an apartment complex, in which case pot plants will do. Make sure you take good care of them so you’re not posting selfies with a “land back” filter whilst your ngāi tipu are withering in the background. 3. Takirau, 4.Oike These days are considered to have rising energy but in more of a "catch your breath" way. I spent the day with my Nan which is always a treat. I complained about having my period, to which she chuckled and said I was lucky I didn't

Getting started can be a little tricky, as different iwi have their own Maramataka, with varying tohu (signs/ indications) based on their local environment. I’ve tried to keep it local but am still learning the tohu of my region, so a lot of guidance has been taken from the wonderful whaea running the maramataka_in_action instagram, based out of Whanganui. Here is my attempt at the last lunar month.

have to stuff my undies full of rags and ride the family horse to school. That woman is something else. 5. Korekore, 6. Korekore-tuarua, 7. Korekore-whakapiriki-ngā-Tangaroa Apparently this is an acceptable time to be snarky, and my Scorpio ass took full liberties. Honour your tīpuna during Korekore by gossiping, leaving passive-aggressive post it notes in the flat kitchen, and doing a lot of loud sighing. 8. Tangaroa-ā-Mua There’s some chores in this house, there’s some chores in this house, there’s some chores in this house, there’s some chores in this house. Today is a high energy day good for cleaning, so pick the clothes up off your floor and wash behind your ears, you paru bitch. 9. Tangaroa-ā-Roto, 10. Tangaroa-kiokio The Tangaroa phase is the highest energy and most productive. I knuckled down and did the bulk of the research for an upcoming assignment. Level 2 was announced which really threw me off, and I was a bit of a dick to my mate and had to apologise.

11. Ōtāne I wasn't clear on exactly what I'm meant to do on Ōtāne days. Me and my mate drove to the beach to go for a walk and wash my manaia. 12. Ōrongonui A fine day to get to work on my parent’s garden. Māra kai (gardens) are a huge aspect of following the Maramataka. Planting, fishing and eeling can be reliably set to days of the Maramataka. Heading into the Whiro or new moon phase, recommended gardening duties are not to plant but to clear. Spent the morning weeding, much to the bemusement of my parents.

21. Tamatea A Ngana, 22. Tamatea Aio, 23. Tamatea Kai Ariki The Tamatea moon phase is unpredictable. Unpredictable weather, and a time to expect unpredictable behaviour from yourself and others. Not a good time to shoot your shot with someone you have a crush on (definitely not personal experience). 24. Huna Everyone and their Mum seems to meditate these days. I’ve downloaded and deleted Headspace more times than Tinder. A good alternative is connecting to nature in whatever way you can—sitting under a tree for a bit will do.

13. Omauri

25. Ariroa, 26. Hotu

Omauri is a low energy day for rest. I took this too far by staying in the bath for too long and being very late for church.

For the first time this moon cycle, I had to go against the wisdom of my tīpuna and push through rising energy days, as I had a 30% assignment due Monday.

14. Mutuwhenua

27. Māwharu

I got the tides fucked up. What is normally an easily accessible harvesting spot for kina and green-lipped mussels is at high tide quite treacherous. Tits deep in freezing cold water, I half-drowned myself trying to reach to the bottom of the rocks. I came back to the car empty handed, with the worst kind of WAP.

This is meant to be a shit day, and yours truly was rushed to the ER at 2am with esophagitis. That's the medical term for swallowing a big pill without enough water so it gets stuck in your esophagus and hurts like hell. 0/10 would not recommend.

15. Whiro Totally cleared my work schedule and made the executive decision not to go to any lectures on campus. Sometimes embracing Te Ao Māori is eating toast on the couch in your sweatpants, or having a really good moe. 16. Tirea A quiet day for planning, I updated my google calendar and picked up my prescriptions from the chemist. 17. Ohoata, 18. Ouenuku, 19. Okoro I really like the stories of Uenuku, Atua of rainbows. In Kāi Tahu tradition he was a very busy man with over 70 sons. During these three days you can aspire to have the energy and physical exertion of Uenuku as it is a great time for exercise. I made an extra effort to walk more. 20. Tamatea When the weather is bad during the Tamatea moon phase the sea is rough. I went straight to New World for my mussels. Tamatea moon phase is unpredictable, so it is best to spend time with good friends and family. A group of us met for waiata practice and fry bread. I cracked out the cordial for nostalgia’s sakes. You know you’ve watered it down enough when it tastes like there’s an orange in the next room.

28. Atua Dad was a bit pissy at me for not picking up milk on my way home from campus. I calmly explained to him that Atua is an unlucky day for all forms of food seeking, and I didn’t want to risk it. 29. Oahu High energy doesn't always mean feeling great and being a bad bitch. High energy days can bring big emotions and big change. After days of bottling up my feelings over some bad news in my family, it all came crashing down and I had a fat cry in my Kaiāwhina's office. Shout out to Matua for the strong cup of tea and solid advice. Went to bed fucking grateful to have such good people around me. 30. Ōturu A high energy day, which is just as well as my gorgeous coeditors asked me if I could submit a last minute column ASAP. Can recommend using this day to throw yourself into your creative projects. There are a lot of wattpad-quality poems in English about separated lovers gazing up at the moon. But I do feel some comfort looking up at the moon and knowing it is the same one my tīpuna looked to for guidance. It can be daunting trying to learn new ways of seeing the world, but there are lots of resources online to help you make a start. Meri Mahuru! An Urban Bitch's Guide to the Maramataka

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