Te Kura o Kingi

KING’S SCHOOL

MIDDLE SCHOOL CURRICULUM

MAORI STUDIES

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Kotahi te kohao o te ngira e kuhuna ai te miro ma, te miro pango, te miro whero. I muri, kia mau ki te aroha, ki te ture, ki te whakapono. Through the one eye of the needle pass the white threads, the black threads and the red threads, Afterwards, hold firmly to your love, to the law and to the Faith. Whakatauki (proverb) spoken by the first Maori King, Potatau Te Wherowhero

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Contents 3 Treaty of Waitangi 6 Curriculum Policy Document on Taha Maori for King’s School 10 Te Powhiri 11 Nga Iwi 13 Nga Waka 15 Areas of Curriculum Maori Language and Studies could be

Integrated 17 Middle School Content 31 Sample Lesson Units for Planning 35 Te Marae –Customs and Protocol 37 Parts of a Whare 38 The Marae Complex and Terminology 40 Rules on the Marae

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TREATY OF WAITANGI

A TRANSLATION OF THE MAORI TEXT

Signed at Waitangi, February 1840, and afterwards by over 500 chiefs.

Victoria, the Queen of England, in her kind (gracious) thoughtfulness to the Chiefs and Hapus of New Zealand, and her desire to preserve to them their chieftainship and their land, and that peace and quietness may be kept with them, because a great number of the people of her tribe have settled in this country, and (more) will come, has thought it right to send a chief (an officer) as one who will make a statement to (negotiate with) Maori people of New Zealand. Let the Maori chiefs accept the governorship (Kawanatanga) of the Queen over all parts of this country and the Islands. Now, the Queen desires to arrange the governorship lest evils should come to the Maori people and the Europeans who are living here without law. Now, the Queen has been pleased to send me, William Hobson, a Captain in the Royal Navy to be Governor for all places of New Zealand which are now given up or which shall be given up to the Queen. And she says to the Chiefs of the Confederation of the Hapus of New Zealand and the other chiefs, these are the laws spoken of.

THIS IS THE FIRST

The Chiefs of the Confederation, and all these chiefs who have not joined in that Confederation give up to the Queen of England for ever all the Governorship (Kawanatanga) of their lands.

THIS IS THE SECOND

The Queen of England agrees and consents to the Chiefs, hapus, and all the people of New Zealand the full chieftainship (rangatiratanga) of their lands, their villages and all their possessions (taonga: everything that is held precious) but the Chiefs give to the Queen the purchasing of those pieces of land which the owner is willing to sell, subject to the arranging of payment which will be agreed to by them and the purchaser who will be appointed by the Queen for the purpose of buying for her.

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THIS IS THE THIRD

This is the arrangement for the consent to the governorship of the Queen. The Queen will protect all the Maori people of New Zealand, and give them all the same rights as those of the people of England.

William Hobson, Consul and Lieutenant-Governor

Now, we the Chiefs of the Confederation of the Hapus of New Zealand, here assembled at Waitangi, and we, the chiefs of New Zealand, see the meaning of these words and accept them, and we agree to all of them. Here we put our names and our marks.

This was done at Waitangi on the 6th day of February in the year of our Lord 1840.

At a meeting before any of the Chiefs had signed the Treaty, Hobson agreed under questioning from the Catholic Bishop Pompallier to read the following statement which was a record of discussion on religious freedom and customary law, which the Bishop Pompallier had had with the Anglican Missionary William Colenso.

E mea ana te Kawana ko nga wakapono katoa o Ingarani, o nga Weteriana, o Roma, me te ritenga Maori hoki e tiakina ngatahitia e ia.

Translation:

The Governor says that the several faiths (beliefs) of England, of the Wesleyans, of Rome, and also Maori custom shall alike be protected by him.

This is sometimes referred to as the fourth article or protocol.

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Copy of original document

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Curriculum Policy Document on Taha Maori for King’s School Rationale: To understand and acknowledge Tikanga Maori (Maori values, attitudes and behaviour) and to provide opportunities for students to speak, read, write and understand Maori where appropriate in accordance with the Treaty of Waitangi. Objectives: If the above aims are to be achieved, teachers and/or students need to apply the Maori language in their everyday language environment by - growth in understanding spoken Maori - pronouncing people’s names and place names correctly - expressing simple greetings and farewells and useful phrases - communicating their needs, feelings and ideas clearly and with confidence in

spoken Maori - reading and understanding written Maori - expressing themselves creatively in writing, art or performance and they need to feel comfortable with Tikanga Maori as they participate in a variety of Maori functions and cultural activities. Understand and appreciate Maori values and attitudes. Understand and respect cultural differences in New Zealand. Understand Maori when it is used in a bilingual situation as a medium of learning and instruction. Be supported by a budget component to enable the appropriate school resources to be available for teaching purposes. Consider staff development needs – attending courses to improve understanding or Taha Maori.

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Nga Kaupapa Middle School Content - Karakia - Nga Mihi – Greetings - Nga Mihi – Activities - Te Reo – Vowels, Consonants, Syllables - Nga Whanaunga – Family and Friends - Commands - Parts of the Body - Shapes, Colours - Ng Kararehe – The Animals - Days of the Week – Months – Seasons – Compass Points - Nga Taonga – Nga Mea – Objects – Clothes – Food – Linen – Furniture - Weather - Kaute – Counting - Kainga - Marae - The Treaty of Waitangi - Chapel Group Participation Songs Action Songs – Stick games – Poi Te Reo Kori – PE Programme Drama Stories Myths and Legends Moden Stories Maori Language Readers Whakatauki – Proverbs Arts/Crafts Weaving Patterning – Kowhaiwhai, Tukutuku Kites,Tops Assessing General Progress Since both the ability to understand spoken Maori, to communicate orally in the Maori Language and an appreciation of Maori values, attitudes and cultural behaviour are of great importance, evaluation of these skills and understandings should take precedence over other activities such as reading, translation exercises, or writing.

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Teachers should see children’s success in terms of their ability to do certain things with confidence, in an acceptable way and at an acceptable level of accuracy. Knowing about the language is not the primary aim of the Maori Language Syllabus for Schools; knowing and using the language is. Resource People - Advisors in Maori Education - Kaiawhina or Kaiarahi i te Reo – Officially appointed Maori assistants - People from a marae eg. Ngati Whatua o Orakei - Race Relations Officer

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This Curriculum Policy Document on Taha Maori for King’s School is only an initial statement of purpose and base to work from. As we grow in knowledge and develop in skills, so we will develop our programmes and expand our statement of purpose. 1. He Kaupapa Mahi – Syllabus Content Nga Taumata – The Levels The programme is presented in three taumata (levels of learning and

achieving):

- te taumata tuatahi (level one) Years 1, 2, 3 - te taumata tuarua (level two) Years 4, 5, 6 - te taumata tuatoru (level three) Year 7, 8

2. Nga Kaupapa – The Themes The programme is organised around six themes

- nga kai (food) - nga mea e kaingakautia ana (things one likes) - etahi huihui (getting together) - te waiora (health) - he tangata rongonui (well-known people) - te ao whanui (the wide world)

3. Nga Ahuatanga – The Settings The themes are developed in four settings

- te kainga (home) - te kura (school) - te papa kainga (Maori setting) - etahi atu wahi (other places)

4. Nga take – The Topics In each setting a suggestion is given as an example to teachers to follow or to

guide them in choosing their own appropriate topics. The suggestions are shown in the grids in Appendix 1 of the syllabus.

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The Practice of Te Powhiri o Te Kura o Kingi Whakatauki - He aha te mea nui? He tangata. He tangata. He tangata. What is

the greatest thing in life? It is people, people, people. The School has suggested the Maori Studies Department outline a procedural plan for Te Powhiri. The following information is only a guide and could be changed according to the situation, the person, the group or visiting team. - a powhiri does not have to be ‘performed’ for every visitor or group coming to

the School - the School should determine if and when it will ‘perform’ a powhiri Who is the Powhiri for? - Any visitor of high rank - parliamentarian, church leader, rangitira, educator,

national or international figures of importance etc. - Any visiting group coming to King’s School for the first time - Any visiting group returning to King’s School after a definite period of absence

eg. Biennial sports teams - For tupapaku – the arrival of the body of the deceased for a funeral -

tangihanga Why is the Powhiri necessary? On those special occasions it is the first official point of contact when entering the School. It is here where we stand tall as a School and for a time recognise our past, our present and look to the future. As a School which recognises diversity in our society, the marae offers a place to come together where prayer, self expression and emotions can be shared in a caring manner. All people can participate in this total expression of turangawaewae – the place where we belong and where we feel good. For us, the powhiri should welcome visitors in a way that is culturally necessary and appropriate and identifies us as a school which is prepared to acknowledge our traditions, our history, our respect for all people (the living and the departed) and our awareness and appreciation of Ngati Whatua as our Iwi. The whenua (the land), the Ngati Whatua, the Anglican Church and the School are inextricably bound in partnerships and no longer can we move forward without committing ourselves to giving the powhiri the full expression it deserves.

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E Nga Hau E Wha E Nga Iwi o Te Motu

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Nga Waka o Te Ika a Maui Me Te Wai Pounamu Maori Canoes by Regional Grouping Regional Grouping Tribe Canoe

Northern Tribes Aupouri Kurahaupo Rarawa Ngatokimatawhaorua Ngati Kahu Mamari Ngapuhi Mahuhu Ngati Whatua and others Tainui Tribes Ngati Tai Ngati Paoa Ngati Maru Ngati Tamatera Tainui Ngati Whanaunga Waikato Maniapoto Taranaki Tribes Ngati Tama Ngati Mutunga Tokomaru Ngati Maru Te Ati Awa Taranaki Kurahaupo Nga Ruahine Ngati Ruanui Aotea Nga Rauru Wanganui Tribes Ngati Haua Tainui and Arawa Te Ati Hau Aotea and Kurahaupo Manawatu Tribes Ngati Raukawa Tainui Ngati Apa Rangitane Kurahaupo Muaupoko Wellington Tribes Te Ati Awa Tokomaru Ngati Toa Tainui Arawa Tribes Arawa Arawa Ngati Tuwharetoa Bay of Plenty Ngati Terangi Mataatua and Tainui Ngati Ranginui Ngati Awa Tuhoe Mataatua Whakatohea Nga Tai Tainui Whanau-e-Apanui Mataatua and Horouta East Coast Tribes Rongowhakaata Horouta and Nukutere Ngati Porou Te Aitanga-a-Mahaki Takitimu Takitimu Ngati Kahungunu Rangitane Kurahaupo Ngati Tama

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Regional Grouping Tribe Canoe

Ngati Mutunga Tokomaru Te Ati Awa South Island Tribes Rangitane Kurahaupo Ngati Toa Tainui Poutini Ngati Tahu Takitimu and others Ngati Mamoe

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Areas of the Curriculum within which Maori Language/Studies could be integrated O

ral Language

Written

Language

Reading

Spelling

Writing

Maths

Social S

tudies

Science

Art and C

rafts

Music

Physical E

d

Health

Greetings * * * * * * * * * * * *

Alphabet * * * * *

Commands * * * * * * * * * * * *

Parts of Body * * * * * * * * * *

Colour * * * * * * *

Animals * * * * * * * * * *

Days of the Week * * * * * * *

Months * * * * * * *

Weather * * * * * * *

Seasons * * * * * * *

Counting (1-100) * * * * * * * * *

Shapes * * * * * *

Property (belongings) * * * * * * * *

Food * * * * * * * *

Marae * * * * * * * * * * * *

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He Koha Mo Te Kura O Kingi These programmes include material for teachers of students in all three syndicates of the school. The emphasis is on the incidental teaching of Maori Studies, Language and Culture. Teachers should realise that these programmes are merely a base from which to proceed and are composed of suggestions and ideas to work from.

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Middle School Content Karakia Most marae have karakia – an acknowledgement of a spiritual presence – in both the morning and in the evening. A short karakia often precedes or concludes activities. 1) Greetings – Farewells – Vowels – Consonants – Alphabet – Nga Whanaunga 2) Commands 3) Parts of the Body – shapes. Extend and strengthen using commands. 4) Area – Colours – Nga Kara 5) Nga Kararehe 6) Nga ra o te Wiki 7) Kaute – 10 – 100 – Expanded numerals 8) Shapes 9) Ng Taonga 10) Nga Kai – Kainga - Marae 11) Te Tiriti o Waitangi – The Treaty of Waitangi 12) The Chapel –Whare Karakia Oral – aural consolidation and vocabulary extension.

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Middle School Programme Karakia Beginning of the Day

Conclusion of the Day

E Te Atua manaakitia I tenei ra arahina matou i a matou mahi kia kaha ai matou ki te ako i nga wa katoa Amine Oh Lord comfort us today Guide us in what we do so that we may have the courage to learn always. Amen

E Te Atua kua mutu a matou mahi mo tenei ra/po manaakitia aku hoa me taku whanau i runga i tou ingoa tapu Amine Oh Lord we have finished our work for this day/night. Look over care for our friends and family in your holy name Amen

Grace – Karakia mo te Kai

E Te Atua Whakapaingia enei kai hei oranga mo o matou tinana i runga i to ingoa Amine

Nga Mihi – Greetings 1. Tena koe Hello to one person

2. Tena korua Hello to two people

3. Tena koutou Hello to three or more

4. Tena koutou katoa Hello – Greetings to you all

5. Tena koutou kotira ma Greetings girls

6. Tena koutou tama ma Greetings boys

7. Tena koutou tamariki ma Greetings children

8. Kia ora koe Hello to you

korua

koutou

e tama ma etc

9. Morena koe Good morning

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korua

koutou

e tama ma

10. Kei te pehea koe? How are you?

E pehea ana koe? (Commonly used by Ngai Whatua)

Reply – Kei te pai

E pai ana ahau

Other forms of greeting Haere mai/Naumai Welcome

korua

koutou etc

Farewell 1) Haere ra Goodbye / Farewell

(By those who remain)

2) E noho ra/Hei konei ra/Hei kona ra Goodbye Farewell

(By those who depart)

Activities 1) Practise orally – follow teacher 2) Practise – boys – singly, in pairs, groups. Use each other’s names 3) Flash cards – supply missing cards matching with pictures eg _______________________ __________________________ Tena koe _______________________ ___________________________ These cards can be used in counting Cardinal - Tahi, rua, toru, wha, rima, ono, whitu, waru, iwa, tekau Kotahi, tokorua, tokoru, tokowha, etc (for people) Ordinal - Tuatahi, tuarua, tuatoru, etc Nga moni - (Decimal coins)

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Heneti – cent Taara - Dollar Counting in Tens Te kau - rua te kau - kotahi rau 10 20 100 Songs Tahi, rua, e toru roimata Wha, rima e ono roimata Ka whitu, ka waru, ka iwa roimata Kei whea ra Mama? Kei whea ra Mama? (Papa) etc Te Wahanga Tuarua Vowels a e i o u = in Maori integrate with English vowels = long and short = make children aware of macron = eg tangata Tangata Consonants = T K M N P R H W Wh Ng Songs = Vowel song = Vowel and consonant song = Includes syllables (Tahi, rua…. Kei whea ra Mama) Syllables = Simple: using own names = Place names – own environment

Nga Whanaunga Vocabulary Kaumatua = elder Tipuna tane/Koro = Grandfather Tipuna wahine/Kuia = Grandmother Tipuna, Tuupuna = Grandparents Mama/Whaea = Mother Papa = Father

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Matua = parents Tamaiti = child Tama = Son Tamahine = Daughter Kotiro = Girl Tama tane = Young boy Wahine = Girl or woman Wahine = Women Hoa = Friend Taina, Teina = Younger brother, younger sister Tungane = Older brother Tuahine = Older sister Tuakana = Older brother Ko Sentence = Ko wai koe? Who are you? Ko Tony au (ahau) Ko wai to (tou) Papa? Ko William toku Papa = Ko wai to (tou) Mama? Ko Moira toku Mama Act Ko wai questions and answers with the boys Introduct Simple Genealogy Grandparents Tipuna Parents Matua Issues Tamariki Commands Nga Tohutohu Vocabulary stand = e tu Haere atu = go away sit = e noho Waiata = sing look = titiro Hoki mai = come back listen = whakarongo Korero = talk go = haere E huri = turn come = haere mai Takoto = lie down run = Oma E moe = sleep quiet = turi turi E peke = jump keep quiet = hoihoi Ara = there

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wake up = ara ake/oho

ake Homai to ringa = shake hand

rub nose = homai to ihu Haere ki waho = go outside Positions

runga = top, above roto = inside raro = under, below waho = outside waenganui = middle mua = in front muri = back, behind Dramatise, cards, matching cards, pictures.

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Te Tinana – Parts of the Body Vocabulary mahunga - head waha - mouth taringa - ears rae - forehead whatu - eyes ngutu - lips makawe - hair arero - tongue pakihiwi - shoulders kaki - neck titi/u - breast matimati - nails hope - hips/waist ringaringa - hands ihu - nose niho - teeth pito - navel paparinga - cheeks kaokao - armpits puku - stomach tuara - back waewae - legs/feet rekereke - heels kumu - bottom pona/turi - knee maihara - muscles kuha - thighs upoko - head Names of fingers: Konui koroa mapere manawa toiti (thumb to little finger) Activities As in foods, clothes. Pictures, cards, ABC order etc arewhana - elephant manu - bird raiona - lion kiore - rat picture and captions songs, stories overhead projectors

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Days of the Week – Nga ra o Te wiki Mane - Monday Paraire - Friday Turei - Tuesday Haterei - Saturday Wenerei - Wednesday Ra Horoi - Saturday Taite - Thursday Ratapu - Sunday Months – Nga marama o te Tau Hanuere - January Hurae - July Pepuere - February Akuhata - August Maehe - March Hepetema - September Mei - May Oketopa - November Aperira - April Noema - November Hune - June Tihema - December Seasons Raumati - Summer Hotoke - Winter Ngahuru - Autumn Koanga - Spring Compass Points Raki - North Rawhiti - East Tonga - South Hauauru-uru - West Nga Taonga – Nga Mea - Objects Furniture and equipment – (in the classroom) tepu - table/desk turu - chair papatuhituhi - black/whiteboard pene - pen penerakau - pencil pepa - paper piana - piano ahi - fire kapata - cupboard tuanui - ceiling pikitia - picture paraehe - brush ruri/meiha - ruler ukui - rubber pukapuka - book whariki - mat matapihi - window tatau - door tioka - chalk

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mea uku - duster papa - floor pakitara - wall tumera - chimney peita - paint wai - water karaka - clock raiti/marama - light mea whakakoi - sharpener Clothes – Kakahu kaka - dress hate - shirt koti - coat himi - singlet potae - hat tokena - socks/stockings hu - shoe tarau - pants poraka - jersey ripene - ribbon Food – Kai ti - tea huka - sugar paraoa - bread tiamu - jam miraka - milk miere - honey pareti - porridge pata - butter tote - salt pepa - pepper miti - meat waireka - sweet drink purini - pudding heki - egg ika - fish kaimoana - seafood Maori Food kina - sea egg/urchin koura - crayfish paua - abalone pipi - cockle tuna - eel ti kouka - cabbage tree kanga pungarehu - corn boiled in ashes/baking soda pupu - winkle tuangi - cockle papaka - crab kanga waru - corn flour kanga kopiro - fermented corn puha - sow thistle kao - dried kumara miti tahu - meat preserved in fat kumara - sweet potato

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Linen and bedroom furniture moenga - bed paraikete - blanket hiti - sheet toroa - drawer pera - pillow po mimi - drawer pera kehi - pillow paraina - blinds Activities – Using pictures or real objects Questions - he aha tenei?/tena?/tena? enei?/ena?/era? Answer - he kumara tenei etc Counting - e hia nga kumara? - e toru nga kumara Special Activities Alphabetical Order Arrange works – cards Matching Card to picture to object Story The coming of the kumara Science How kumara is grown - preparation/planting - grow kumara in water Customs When gathering seafood, preparation etc Fishing etc Gardening etc

Weather Vocabulary maku - wet mahana - warm maroke - dry hauarangi - cool makariri - cold wera - hot ataahua/pai - fine/good whaititiri - thunder turuturu - shower uira - lightning marangai/ua - rain hau - wind ru - earthquake ao/kapua - clouds haruru - roar kahukura/tawhana - rainbow marama - moon whetu - stars ra - sun/day whiti - shine po - night kaunanehu - dusk awatea - morning/daylight ahiahi - afternoon atapo/atatu - dawn/early in the morning

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Reinforce through Myths and Legends eg Rangi and Papa stories Legend of Rona Songs Rona Te marama i te p one Marama pai Maori Fishing Calendar Additional vocabulary tai timu - ebb tide tai pari - full/high tide tai haro - short/low tide taitaia - rough kare kare - rough marino - calm Customs - fishing, hunting etc Kaute – Counting 1 – 10 Tahi, rua, toru, wha, rima, ono, whitu, waru, iwa, tekau 11 tekau ma tahi 12 tekau ma rua 13 tekau ma toru 14 tekau ma wha 15 tekau ma rima 16 tekau ma ono 17 tekau ma whitu 18 tekau me waru 19 tekau ma iwa 20 E rua tekau 20 - 30 E rua tekau ma… 30 – 40 E toru tekau ma… E wha tekau ma 100 Kotahi rau/He rau Kainga Place names, mountains, hills, Pa sites, urupa (graveyards), schools, rivers< names of local meeting houses, sub tribes. Sample Lessons Eg 1) Ko Andrew ahau No Tamaki makau rau ahau

2) Ko Remuera Flash cards eg

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Ko – au/ahau William Ko – toku papa Peter Ko – toku mama Jenny Ko – taku maunga Remuera/Mt Hobson These can be extended to names of meeting houses, tribes, schools, canoes, rivers etc see Junior School Programme for some local names of mountains eg Mt Eden – Maungawhau. Some Place Names for practising good pronunciation: Tamaki-makau-rau - Tamaki of a hundred (many) desires – Auckland Waitemata - smooth waters like obsidian Otahuhu Kohimarama Okahu Onehunga Remuera Manukau Mangere Waitakere Hauraki Refer to any Auckland map for extra names. Activity Work Map work Stories Marae House names - Nga Ingoa pere - bell wharenui - meeting house kaute - cook house whare kai - dining hall whare karakia - church urupa - graveyard Research Nga ingoa o nga whare o te marae The names of the houses in the marae and/or Orakei Marae/Ngati Whatua o Orakei – associated

hapu - Ngaoho, Te Taou, Te Uringutu

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Uses of Marae Tangi, socials, baptisms, birthdays, weddings, meetings, cultural and choral purposes, church services, indoor sports, class/school visits etc Parts of a Meeting House (exterior) Refer to plan - Whare whakairo (carved house) Interior - a) tuku tuku - weaving b) kowhaiwhai - painted panels c) whakairo - carvings d) whakaahua - photographs Marae Kawa (etiquette/protocol) Customs Which side for the tangata whenua? - hosts Who greets the manuhiri? (visitors) - women How are they greeted? - Karanga (call) Why do visitors wait? - Who speaks on the marae? Why Hongi? What is meant by the koha? Etc Social Studies Names of houses simple history Ngati Whatua o Orakei – hapu: Te Taou, Ngaoho, Te Uringutu The Tready of Waitangi – Te Tiriti o Waitangi – An introduction and basic understanding of the history and articles of the treaty – 6 February 1840. Science Importance of trees/flax/medicinal plants Respect for marae property Stories boys’ experiences at marae emotions at tangi helping at the marae Art and Craft crayon rubbings/tukutuku stencils for kowhaiwhai colours used Songs There are many suitable waiata for this topic The Chapel Please reinforce and enlarge on vocabulary and ideas from the Junior School Programme.

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Exposure to More Things Maori See Senior School Content and be prepared to investigate and research to maintain interest and learning eg 1) A more detailed study of the Treat of Waitangi – its historical and

contemporary significance.

2) A study of Maori people living and working in today’s society should be a necessary part of the Social Studies curriculum.

The Chapel – Whare Karakia a) Besides work learned in the Junior and Middle Schools (please revise and

enlarge on ideas) a study could be done of the Maori Battalion during wars and related to ANZAC events past and present.

b) A Study of the Chapel’s history. c) A Study of St John’s Theological College. d) A Study of Maori in the Anglican Church.

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Acnowledgements Bishop Bruce Gilberd - Chaplain of King’s School Doctor Merata Kawharu - University of Auckland Mr Eric Niania - Maori Language Advisor – Auckland College of

Education Mrs Freda Paratene - Maori Language Advisor – Auckland College of

Education Mr Te Kepa Stirling - Maori Language Advisor – Auckland College of

Education Reverend Raniera Bassett - Selwyn Anglican Church Maori Studies Department King’s School / Te Kura o Kingi

Kia ora koutou mo ta koutou awhina

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Sample Lesson One Nga Mihi/Korero mo to karaehe (Greetings and classroom instructions) Whāinga Paetae: The student will be able to: - greet another person in singular, paired or group situations - understand and follow classroom instructions Introduction: - greet; Karakia Brainstorm on board what greetings the students have heard or use e.g. Kia

ora, Morena Developments: 1. Go over meanings by student deduction Eg. Tēnā koe Tēnā kōrua Tēnā koutou 2. Ask students to write down what they’d say to their: (a) best mate (b) two friends (c) to their whole class Students to copy pictorials; no English 3. In groups of 3 or 4 greet everyone accordingly, ie. use the correct greeting for

each person. Teacher must go over: Tēnā koe Hone Tēnā kōrua Hone rāua ko Kimiora Tēnā koutou e hoa mā 4. Learn classroom instructions; Teacher must do charades and mime the

instruction (see next page for resources). Students are to act according to what they believe the instruction is, go over answers orally at end.

5. Students get into groups; one acts as teacher at a time – others follow. 6. If time, do group roleplays.

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Conclusion:

- Re-cap, feedback, next lesson. Nga Rauemi: 1. Whakaronga! Listen! 2. Titiro! Look! 3. Kōrero Speak! 4. Turituri! Quiet! 5. Kātia te kuaha! Shut the door 6. Kātia te matapihi Close the window 7. Haere mai Come here 8. Haere atu Go away 9. E noho Sit down 10. E tū Stand 11. Kia pai tō rā Have a good day 12. Kei hea tō mahi? Where’s your work? 13. Ka pai tō mahi Your work is good

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Sample Lesson Two Aurongo o te tangata (Feelings) Whāinga Paetae: - Ask how someone if feeling - Reply to the same question using any two of the mentioned examples Introduction - Greeting - Karakia - Lesson overview Developments: 1. Introduce different ways of asking how someone is: Kei te pēhea/E pēhea ana? Show examples and discuss:

- E pēhea ana koe? / Kei te pēhea koe? - E pēhea ana a Hone? / Kei te pēhea a Hone? - Kei te pai - Kei te pēhea kōrua? / E pēhea ana kōrua? - Kei te pēhea koutou? / E pēhea ana koutou?

Students practice the phrases in their groups. Copy down into books. 2. Nga Kupu Hou: Teacher acts out vocab, Maori is written on the board, students must guess

what the word means. They put their hands up if they know. Draw symbols to explain in their workbook.

(1) pai (4) makariri (2) koa (5) ngenge (3) wera (6) riri 3. Break up into groups. Make flashcards of asking how someone is and the

answers. Eg. Kei te pēhea koe? (one side) How are you? (other side) Ke te koa. Practice in groups. 4. Charades. The class asks the person up the front: “Kei te pēhea koe?”. The

person up the front mimes the response and the rest of the class have to put

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their hand up and say for eg. “Kei te ngenge koe?”. If wrong say “Kao”; it’s right say “Ae, Kei te ngenge au”. The person who guesses right goes up the front.

Conclusion: - Feedback, re-cap - Next lesson - Karakia Nga Rauemi: - guitar - coloured card - vivids

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Te Marae Customs and Protocol Marae A place to stand / identity, a place for mourning the deceased (tangihana). A place for functions, Hui (meetings). Tangata Whenua / Hosts on the marae The tangata whenua are the local peoples whom, by descent and nowadays by association, have a turangawaewae (situational identity) with the marae. Te Huihuinga ki waho / The gathering together The organiser of the Hui (meeting, function) gathers the manuhiri (visitors) outside the marae gates in an orderly manner. This is a very tapu (sacred) occasion, and all respect is paid to the tangata whenua. Men stand to the rear of the women. A male is chosen from the group to accept the taki (challenge dart) he walks in front with the women. Wero / Challenge The full significance of the wero stems from the traditional need of the marae to determine the intent of the manuhiri (visitors). Do they come in peace or otherwise? Taki / The challenge dart This maybe a small carved dart or a twig – it is placed before the manuhiri. If the warrior believes that the manuhiri have come in peace, he places the taki parallel to the manuhiri, if he places the taki with the point towards the group, he believes that they have come for war. When the taki has been picked up, the group can then advance forward. Te Karanga / The call As soon as the tana gata whenua see that the manuhiri are ready to proceed, a woman – the kaikaranga (the caller) will karanga (call). The manuhiri will then move silently onto the marae atea (courtyard) as one body. This is the first expression of welcome. Te Powhiri / The Welcome A powhiri is not invariably “performed” for every group of manuhiri who go onto a marae. It is often reserved for special visitors or for the arrival of the body of the deceased for tangihana (funeral). Nga mihi, nga whaikorero /greetings and speeches The paepae (place where the elder speakers sit) is for tangata whenua, they are the first to speak, then the manuhiri, each whaikorero (speech) is supported by a waiata (song). Te tutakitanga / Physical contact Tangata whenua now invite visitors to cross to hariru and hongi - to shake hands and press noses.

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The significance of the hariru and hongi between tangata whenua and manuhiri is to remove the tapu (sacredness) that existed as the result of entering and meeting on the marae. The people and marae have now become noa, (free from tapu). Te whare tipuna / The ancestral house The whare (house) is designed to represent the ancestor on a symbolic way. Thus the tekoteko (carved figure) on the rooftop in the front, represents the ancestors head. The maihi (carved pieces from the tekoteko extending towards the ground) represent the arms of the ancestors, held out in welcome to visitors. The tahuhu (ridgepole), which runs down the centre of the whare from the front to the back, repreents the backbone. The tahuhu is a very strong piece of wood, for when the backbone is strong the body is strong. The heke (rafters), reaching from the tahuhu to the poupou (carves figures) around the walls, represent the ribs of the ancestor. The poupou usually represent ancestors from tangata whenua and other tribes. The poutokomanawa (upright pole) support the tahuhu and represents the connection between Ranginui (sky father), the Papatuanuku (earth mother). The act of entering the house is interpreted symbolically as entering into the bosom of the ancestor. Within the whare, Rongo, the god of peace, reigns. Outside is where all conflict is resolved.

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Parts of the Whare

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The Marae Complex The Marae The full name for the sacred courtyard in front of the meeting house is Te Maraenui Atea-o-Tumatauenga (the large marae of Tumatauenga, the Guardian of War). Going to the marae means entering into an encounter situation, where challenges are met and issues are debated. All newcomers to the marae must be greeted formally by the tangata whenua (hosts), whether in the warmth of a welcome, in the sadness of a tangihanga or even verbal battle on mutual issues. It is the place where people formally come together on a specific occasion for a specific function. It has its procedure and this is referred to below, although it may vary from iwi to iwi. The Meeting House The marae and the meetinghouse are complementary and together serve as the focal point for community sentiment. The meeting house is normally the major central building and, in the main, ornately carved. The meeting house has many names, including whare puni and whare nui etc, and in nearly all cases it is not only named after an ancestor but it is structured to represent to represent symbolically the ancestor. Thus the carved figure (tekoteko) on the roof top in the front represents the ancestor’s head, the carved angles from the head down towards the ground (maihi) represent the arms, the ridge pole to the carved ancestors representing other tribes. Poupou then function as identifiers in a feeling of belonging. The uprights, normally two holding up the tahuhu, represent connection between Ranginui the sky father and Papatuanuku the earth mother. While there are other interpretations it follow appropriately that meeting houses are named after an ancestor. Thus, on entering the house it can be seen as entering into the bosom of the ancestor. It follows also the interaction between people on Te Maraenui Atea-o-Tumatauenga can be and should be significantly different from the type of interaction which is normally encouraged inside the house. It is believed that inside the house the Guardian of Peace (Rongomatane) reigns and it is in this atmosphere and under this belief that people are required to interact with one another. The Meeting House traditionally faces east, to see the first rays of the sun as each day dawns. Likewise, in our tangihanga (funerals) the body lies in state, within the bosom of the ancestor, or under the protection of the ancestor to witness the fullness of last days on earth. The Whare Kai As the name implies, this is the eating house, the place where the “inner being” is satisfied. The whare kai is a separate building, not necessarily as a physical reality but in some cases as a concept of belief. The concept of tapu prescribes where food is eaten, where it cannot be eaten, and also where drinks can and cannot be drunk. To the Maori, food is a common element (noa) the opposite of tapu. Whereas the whare tipuna (meeting house) is tapu (sacrosanct) and food cannot therefore be eaten there, the whare kai is free from tapu – the two are at opposite ends of a continuum.

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Other buildings and structures Many marae have a graveside (urupa) nearby acknowledging the ancestors as a living dimension of life. An ancestor is commemorated within a building – respects are paid to those who have passed on to the hono-i-wairua (gathering place of spirits) within a kaikorero (formal speech making) reflecting the belief in the merging of life and death that is significant and meaningful for the Maori. People living (te hunga ora) are the result of a combination of the dead (te hunga mate) and the living (te hunga ora). References to these concepts are very frequent in whaikorero. At some marae memorials to a significant ancestor or people who died in the second world war are found to the side of the marae or whare nui and in some cases a flag pole stands majestically at the side of the meeting house. Last, but not least, the ablution block and toilets are placed significantly to the rear of the whare nui and the whare kai.

Terms used in Marae Protocol

Maori

English Maori English

Tangata Whenua Host People Manuhiri / Manuwhiri Visitors

Powhiri / Powhiri Welcome Ceremony Poroporoaki Farewell Ceremony

Whare paku Toilet Whare Kai Dining Room

Maraeatea Courtyard Kaute / Kauta Kitchen

Wahine Woman Mahau Veranda

Hapu Pregnant Koha Gift

Aotearoa New Zealand Tamariki Children

Tangihanga Funeral Ringawera Cook

Mihi Speech Tane Man

Aroha Love Karanga Call

Karakia Prayer Waka Canoe

Waharoa Gateway Kaumatua Elder

Wero Challenge Turangawaewae Standing Place

Tohu Sign Hui Meeting

Taonga Treasure Marae Courtyard

Mere Greenstone Weapon Maoritanga Maori Culture

Korowai Cloak Whaikorero Oratory

Hongi Pressing Noses Tikanga Customs

Kai Food Pakeke Adults

Waiata Song Matatahi Young People

Tapu Sacred

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Rules on the Marae The area immediately in front of the meeting house is to be kept clear at all times. Alcohol is not permitted on or near the marae. Some marae apply this rule to all functions, including weddings etc. Others again are open to a request for permission to provide alcohol at social events. Tikanga dictates normally that the right-hand side of the meeting house (the ancestors right hand) is to be occupied by the tangata whenua, while the manuhiri occupy the left-hand side including the rear and then positions left vacant by the tangata whenua. - do not sit or place feed near/on pillows - do not jump on the mattresses - do not wear shoes inside the Whare nui - do not take / eat food or drink inside the Whare nui - do not smoke inside the Whare nui - do not walk in front of the speaker if mihi / korero is taking place - do not hang clothes on poupou or picture hooks - do not sit on the paepae, unless you are willing to speak - do not sit on dining room tables or benches used for kai - do not throw blankets over others - no running around inside the whare nui - do not walk over people’s legs, ask them to move them.