Kickstarting my Reo

September 13, 2017 at 10-45PMA year on and I am kickstarting my reo journey by following Te Reo Manahua. In the year since I completed Te Reo Pouāwai I have tried to keep my Reo going and embed vocabulary more deeply in my mahi. I have become more comfortable saying my pepeha and have extended it and improved the way that I say it as I have listened to feedback from Māori speakers.

I get the Kupu o te Rā delivered to my inbox everyday but mostly it passes me by after I skim read it. Earlier this year I joined the 100 Day Project and decided to use the Kupu o te Rā as a focus for my creative challenge.  I know that some of my sentences are incorrect but the process of trying to work them out was good for me!

It is exciting as the start of the course follows hot on the heels of Te Wiki o te Reo Māori and there has been lots of kōrero about the language and tikanga in the media.  I enjoyed the focus on using the language as much as possible by joining in with Mahuru Māori. I committed myself to always greeting people in Māori and my husband I practised our numbers by using them when we played cribbage in the evenings!  I have loved that there seemed to be so much more engagement with Te Wiki o te Reo Māori across the country this year.

I like this article about Guyon Espiner – RNZ presenter, who has made a real effort to learn Te Reo and use it as much as possible on the radio.  He talks about how he felt when he first started learning – about not wanting to get it wrong and feel humiliated. I guess for him it is a bigger step than for most of us as he has a large audience!  He also talks about how people send in feedback, sometimes positive and sometimes negative and how easy it could be to focus on the negative when in reality there are more positive comments. But it hurts when someone puts you down when you are trying. It is interesting that he says that he encouraging comments come from Māori who are pleased that he is having a go and that the mistakes don’t matter too much. We have had mixed messages about that and there are now one or two people who I am reluctant to try speaking Māori in front of. They are people who, I think, have my best interests at heart and don’t want me to put myself in an ‘unsafe’ space where I may offend if I get the tikanga or the language wrong.  

The pākeha who have criticised Guyon seem to be those who have been brought up in NZ, they may well be 3rd generation Kiwis and see the resurgence of Māori as a threat to all that they have ever known.  Other radio and TV presenters spoke about what they believe is their role in promoting the use of Te Reo; Duncan Garner said about the people who don’t believe that Te Reo should be used more widely; “It’s sad because it’s a taonga, it is a treasure.  And once we lose it, it’s gone mate.”  Kanoa Lloyd says she reckons New Zealanders are too scared to give it a go, and she doesn’t think that’s a decent excuse either.

20170923_061712Recently, we stayed at Michael King’s house in Opoutere (it is now owned by the University of Waikato and is available to rent for employees and their whānau). Whilst I was there I read his book “Being Pākeha Now“. It is not a long book and it is very readable; it tells his story as a Pakeha and his ‘growing up’ and his developing understanding of Māori tikanga and reo and his sense of identity as a Pakeha.  He talks about our responsibility to know where we fit as Pākeha in New Zealand, about not being afraid to find our own identities but to also respect others’ cultures and language and value the place of Māori tikanga and reo in Aotearoa.  In an interview with Terry Locke he talks also about how New Zealand attitudes, values and habits as well as his experiences growing up ‘have contributed to or intensified that feeling I have that my culture is not European. It’s something different, it’s Pakeha, and it’s something which I now would define, as I say, as a second New Zealand indigenous culture.’  Both are well worth a read.

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Welcome to a bi-cultural Aotearoa

180_HCC_Citizenship_28Jul17.JPGTwo weeks ago my family and I became New Zealand citizens.  We came here 10 years ago this coming January from the UK. Why did we choose New Zealand over any other country? Partly because Nigel lived here 40 years ago when his parents emigrated from Scotland when he was 2 years old. He went to primary school here and his brother was born here.  Although they went back to Scotland when he was 8 years old, by that time his Aunties had come out and so we have some relatives here and a strong connection with the place.  Partly because it is an English speaking country so the boys and Nigel wouldn’t have to cope with learning a new language (our other option had been France). Partly because we are adventurers!

We came for a holiday in 2005 with our boys and we were struck by the beauty of the landscape, the open spaces, the lack of traffic on the roads…. Careful not to be swayed by the rose tinted glasses of being on holiday, we tried to look beyond the veneer as we travelled and considered whether NZ was a place we could live in.  As a traveller and a linguist, I am fascinated by language, culture, customs and people and how they interrelate.  I was fascinated by the fact that Aotearoa is a bicultural country with three official languages. Although I was struck early on by the lack of visibility of Te Reo; apart from a few signs at the airport saying Haere mai, Kia ora, Haere ra, images of the All Blacks performing the haka, Māori patterns and carved pou, there is little beyond that to indicate that the Māori language is living and breathing in all facets of the country .

Over the last ten years, I have learned a lot. I have made every effort to find out more about Māori tikanga (customs), and learn Te Reo Māori. It is hard. Not like any other language I have learned. Mainly because so many of the words have multiple meanings depending on the context. It is heavily nuanced and spiritual.  I think to learn it you really need to be immersed in the language and the people.  I am surprised as I learn about the pronunciation of the words, how badly the general populace articulates place names such as Taupō, and how they refuse to accept the Māori names of places they have long known in English such as Taranaki (Mount Egmont).  Places whose names were changed when Europeans came to Aotearoa and settled here.  This is because they have been mispronounced for so long that people believe that the way they were brought up pronouncing them is the correct way.  However, there is a growing awareness of the language and how words should be pronounced and I hear that on the radio, on TV and amongst my friends and colleagues.  I also know that many resist!

As an educator, I am encouraged to recognise diversity and respect the bi-cultural nature of Aotearoa.  For the last two years, I have been lucky enough to work for a company that values the language and the tikanga, celebrates what everyone brings to the table and promotes cultural responsiveness.  I am learning more language, developing a greater understanding of tikanga (though I have so much to learn) and  I am learning more about Te Tiriti o Waitangi and how it represents a partnership between Māori and Tou Iwi (other people).  A responsibility to recognise the values that all cultures bring to the rich tapestry of Aotearoa.  The articles are:

A1. Kāwanatanga
Honourable Governance: the right of the British to govern

A2. Rangatiratanga
Māori Retaining Agency, Voice, Choice
the right of hapū to retain sovereignty

A3. Ōritetanga
Equity: the guarantee that Māori would have the same rights as others

A4. Tikanga, Ahurea, Whakapono
Cultural & Spiritual Freedom: Māori customs shall be protected (the spoken promise)

Image of an original version of  Tiriti o Waitangi -it is an old, yellowed document with maori text By Archives New Zealand from New Zealand (Printed Sheet, Te Tiriti o Waitangi) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

So, back to our citizenship ceremony. This was our official welcome to the country we have chosen to call home.  We dressed in our best clothes – I got the boys “Robertson” ties to reflect their Scottish heritage (we thought about kilts but it was just too expensive!), took the day off work and school, planned a celebration (at the behest of friends – any excuse to party) and turned up at the Pavilion in Hamilton Gardens.

It was pleasant enough – 132 people representing 22 different nations, all seeking to become NZ citizens. We recited our affirmation of allegiance together and then one by one, family by family, received our certificates from the mayor and a Kowhai sapling to plant.Bright yellow flower formed like elongated bells

What was missing then?  Any indication that we were becoming citizens of a bicultural country.  Oh, apart from a bit of tokenism.

Neither the MC, nor the Mayor, nor the Member of Parliament who spoke to welcome us after we received our certificates of citizenship made any attempt to use any Reo Māori.  The Kaumatua seemed to have been ‘wheeled’ in to fulfil the niceties of the occasion but it was shallow and meaningless. How can officials of our bicultural country, a country which has at its basis a partnership, hold an important ceremony in which they fail to even use the most basic words of one of its official languages?  Our Member of Parliament even made reference to the diversity of the country and how all cultures were welcomed and recognised. He even urged those 22 different nationalities to hold on to their customs and languages, to keep our identities, hold on to our whakapapa (though he didn’t use that language). He went as far as stressing that our language is an essential part of who we are.  Yet he didn’t use Te Reo Māori, he didn’t even make reference to the Māori name of Hamilton, Kirikiriroa, as he welcomed us.

I left feeling a little empty and quite angry. Maybe I expected too much. From the land where the Haka is performed with such pride and gusto at every international rugby match, a visible and very physical representation of Māori-ness to the world.  I have grown used to Pōwhiri, to waiata, to karakia. To the warmth and richness of celebrations and welcomes in schools I have been a part of and that I have visited. I have been privileged to have been welcomed on to Marae as I have travelled the country, to have been welcomed into communities with warmth and friendship.  Our citizenship ceremony lacked that warmth, that true welcome, it lacked a bi-cultural depth.  It felt like it was a ceremony that goes through the motions – well oiled, smoothly executed. But it didn’t really seem like it was all about he tāngata, he tāngata, he tāngata.  It was Hamilton’s opportunity to show how important it perceives Te Tiriti to be as a guiding document and a way of living in partnership. To exemplify what partnership is to 132 people who have chosen to live in a bicultural, multicultural country. I don’t feel that it did that.

However, we do feel that we belong…we have been welcomed by friends. colleagues and whānau ever since we arrived here 10 years ago, so maybe we should put the ‘official’ welcome in context.  This whakatauki talks of Turangawaewae, of belonging.

E kore au e ngaro, he kākano i ruia mai i Rangiātea

I will never be lost for I am a seed sown in the heavens

#28daysofwriting Day 10: Digital Story Telling

Yesterday, I participated in a seminar at the University of Waikato as part of the annual Wcelfest on digital portfolios with the inimitable Helen Barrett, guru, grandmother and strong proponent of eportfolios.

She has been exploring portfolios and eportfolios for the last 30 years and is convincing in her arguments for their benefits for helping learners see how far they have come and where they need to go.

But she also talked about the power of digital story telling for finding people’s passions, for linking their past with their present and their futures.

As people select artefacts of their learning and their lives they build and realise their own identities.  She showed us a digital story made by a young Native Indian boy from a Reservation in the US in which he talked about who he was, where he came from, what his heritage was.  Sadly, he ended with the comment that his culture was dying, all that was left was the Reservation.  A few of his race holding on to their heritage, maybe not too late to take their stories, their songs, their language and their traditions forward into the future.

It made me think about the “mihi” that Maori use to tell about their heritage and whakapapa.

Our theme for this term for our Juniors is Globalisation.  As part of that, we are looking at identity, at language, at who we are and where we come from.  My students this week have been presenting their “mihi” and so I told mine to model how to do it.   I am not a Kiwi, I am not Maori.  I am a pakeha an “off comed’un”.  In my first few months in NZ I joined a Maori culture class to learn more about the land in which I had chosen to live.  Our tutor told us about how important that sense of knowing where you have come from is for Maori.  What your genealogy is, what elements of the land have shaped who you are and how you think and which ancestors have been influential for your thoughts and beliefs.

As part of that class we explored our whakapapa, and we wrote our own mihi.  I had to think a lot about what my connections were with where I came from.  Strangely, despite being born and brought up in England I have never really felt a strong connection with England.  I feel more connected to the Celts; the Scots and the Irish and even the French!  Although I feel very strongly that I am a Yorkshire lass!

Anyway, I am starting to ramble and 28 minutes is almost up!  So here is my digital story, my mihi. (apologies for any grammatical or linguistic errors)