Káore, ko ‘Tai Aroha’ te iere e rongo nei tátou i ngá peka katoa o Te Wánanga o Aotearoa – hui mai, karakia mai, aha mai, koinei te tino. Waihoki, he waiata kua hórapa ki te motu; he hángai nó te kaupapa he átaahua nó te takoto o ngá kupu tae noa ki te waití o te rangi e kawe ana ia ki ngá taringa o te marea. Ko te pátai i te ngutu “ná wai te waiata nei?” Koia pú te takunetanga e rárangi mai nei ngá whakamahuki e whai ake nei; kia kore ai hoki e rangirua ngá whakaaro ka tahi, ka rua kia meka ai ngá kórero, á, haere ake nei. Tai Aroha is the most widely sung waiata across Te Wänanga o Aotearoa (closely followed by He Hönore and Ka Waiata). The song has reached anthem status and is a part of our identity – our Wänangatanga. Tai Aroha is not only our favourite, but is also in the “top of the pops” in many circles throughout the motu. Whether at karakia, pöwhiri or other hui, there are many requests for Tai Aroha. “Sing that Te Wänanga o Aotearoa song” or “Do you know Tai Aroha?” is often the cry. The universal kaupapa of aroha is the theme over which the kupu and beautiful rangi are laid – a defining feature of a good composition. While we sing Tai Aroha on a daily basis, its origin remains a mystery to many, leaving room for theories of a debonair romantic wooing his sweetheart with poetic words floating on a melodic tune. However, while this dreamy image is appealing, it’s far from fact (sorry to all you Don Juans). The kupu of Tai Aroha are a dual composition attributed to Kereti Rautangata and Wharehuia Milroy. The two had formed a friendship of 35 years through a sharing of interests, most importantly Mäori culture and te reo Mäori.
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KA MÍHARO
KÖANGA Spring
TE TATANGI O TE KÍ
The whakaaro behind the waiata came from an awakening Kereti had while carving the wharenui at Fairfield College – the veil was removed from his eyes to the fullness of aroha. He saw this love flowing into the wharenui through his work and being reflected back at him through the beautiful structure and all it stood for. Kereti acknowledges Imre Vallyon (a spiritual teacher and mentor) for providing him with the spiritual development that enabled him to connect with this vision – this was the essence from which Kereti drew his inspiration for Tai Aroha. Kereti recorded his feelings in poetic English and Wharehuia used his expertise in te reo to create the kupu for Tai Aroha. These kupu now cried out to be given voice. Kereti asked the members of his röpü, Mauri Taiaho, to capture the wairua of the kupu and translate this into song. Two of them, Taiapua and Aroha Wätene, composed a beautiful tune to give voice to the Mäori words. A waiata was born.
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Kereti taught the waiata to his röpü and then to his fellow tauira in Tohu Paetahi (University of Waikato), and they sang it on numerous occasions on their travels. Listeners were captivated by the tune of Tai Aroha. Later, the waiata was shared with kaimahi and tauira of Te Wänanga o Aotearoa, where it grew to its iconic standing as “our” waiata. The lyrics capture the shades of meaning and experiences that we attribute to the word aroha. Thus, Tai Aroha has applicability in many situations, and particularly those in which we feel the yearning that binds us as whänau, hapü, iwi and as people – what we call aroha. Kei aku kökö tatakï – nä körua au i whakaae kia tukua ënei körero kia pürangiaho ai te makiu. Nö körua te tai aroha e rere nei i runga i ngä hau o te motu – kei whea he mihi i tua atu? Nö reira e te iwi, kia mau ki te aroha nui o tëtehi ki tëtehi, ä, ake tonu atu, tënä rä koutou katoa.
The universal kaupapa of aroha is the theme over which the kupu and beautiful rangi are laid – a defining feature of a good composition.
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