Ki a koutou ko ngā manu pīkari o te ao, mihi tonu ana ki a koutou,
I te whitinga mai o te rā, me haparangitia ngā manu ki a koe kia waiatatia te oranga o ngā auahatanga kia kōrorirori ki o moemoea, pērā ki te mahi kia pānuitia ngā pukapuka. Mā te Huruhuru o ngā manu, kia kite ngā pakanga, ngā whakaaro hou, ngā pūrākau huri noa ki te ao nei, engari kaua e ware kia mirimirihia tātou ngā huruhuru kia aro atu ai he aha ngā take I pana atu ki te taenga mai, pērā ki te āhuatanga o ngā take I pana atu ki te taenga mai, pērā ki te āhuatanga o ngā take o ngā tangata kia kuhu ki roto I ngā kete wānanga, kia whakaaro pea rātou, ‘he aha te take nunui kia pānuitia he pukapuka?’.
As the rising of the sun dawns, let the bellowing of the birds sing alive the creativity stirring within your dreams, just like reading books. Through the feathers of the birds, you will see the wars, the new thoughts and the legends of all around the world, but don’t forget to massage the feathers to comprehend the adversities pushed passed to arrive here, similar nature as to the main reasons as to why we may enter into the libraries with the idea contemplating, “why read a book?”
I refer and acknowledge us quite frequently as manu (bird) as a means to conversate the notion that we as people travel all walks of life where we are able to experience, partake and celebrate in all indulgences that life treats and glorifies us with. Today, I want to broaden your thinking and awaken your curiosity as we explore the challenges and adversities our aua faced and how we can depict certain aspects from this kōrero into our different behaviours and status hold on where we stand for different Kaupapa that arise in our lives.
Tūmātauenga – god of war
Ko Tūmātauenga he tamaiti a Ranginui rāua ko Papatūānuku. Ko tōna whakaaro, ki te pīrangi ētahi kia wehe atu ai ōna matua, ka mate haere rāua. Kāore rātou kia whaeaae te mate o ōna matua, ko Tāne Māhuta te atua I wehe atu ōna matua mā ōna waewae I tukuna atu a Ranginui ki runga. Ā muri i te wehenga, tino pukuriri a Tāwhirimātea, kia utua he pakanga ki ōna tuakana, ko Tūmātauenga te atua kia kati te riri, kia kati te pakanga a Tāwhiri. I haere a Tūmātauenga kia whakanoa ngā tamariki o ōna tuakana mō ngā kai kia whängai ngā tangata puta noa ki te ao.
Ko Tūmātauenga te atua o te pakanga me ngā tangata hoki.
Tūmātauenga was a child of Ranginui and Papatūānuku. He suggested to some to kill their parents in order for them to be free from the embrace of their parents. The brothers didn’t agree with killing the parents, however it was Tāne Māhuta who separated them using his legs to send Ranginui into the sky. After the separation, Tāwhirimātea grew enraged, he sort out to wage war on all his siblings, Tūmātauenga was the one to stop his anger and end the battle between Tāwhirimātea and his siblings. After this, Tū sort out to seek the children of his brothers where he extinguished the notion of tapu (sacred) surrounding the children, this act gave the bounty of food to feed all parts of mankind. Tūmātauenga is the atua of war and of mankind.
Maramataka
Whiro – ko tēnei marama i te rā nei ko Whīro. Kua ngaro ngā mauri pai i tēnei wā. We have entered into our Whīro phase of the month where our energy levels for this particular day have been lost. This day is a day for cloudy thoughts, uncertainty in your daily activities and even the reoccurring moments of day dreaming. This day is a good day for eating, sleeping and really listening to our tinana (body), what is our body telling us to do or what is our body telling us we need to get ourselves back on the right track?
Rangatiratanga
This uara pays respect and hononga to power in the sense of control and power over your own ownership of your belongings, your kōrero and who you are as an individual. Rangatiratanga also reflects and envokes the whakaaro of problem solving, being able to use our kōrero as power when negotiating situations, navigating uncomfortable conversations or being able to be pono (honest) to what you are saying.
My mum and dad instilled this uara in to me at such a young age as a way for me to claim my belonging within my own world. Growing up in an inter-generational household, I grew up with my nan and koro in the sleep out, my mum and dad in one room, my siblings and I in another, my cousins in one room, sometimes my nieces and nephews would stay and occasionally my aunty or uncle would stay over too. The idea of sharing a whare with fluidity and uncertainty of who will be there when I got home from kura meant for me I learnt fast how to stand my ground and how to find control over things that I could manage and that were something important to me.
My mum could cook a feast fit for the multitudes with a sack of potatoes, my dad could fix anything with a butterknife, my koro could make something awesome for us mokopuna (grand kids) to play with or learn about from something as simple as a piece of plywood, and my nanny would heal my wounds and make my sickness go away with the touch of her magic. These skills they passed on to me and my siblings and cousins through shared knowledge and the idea of rangatiratanga being that it is not just the success of the leader but the success for us all, my mum showed me how to peel those potatoes, my dad showed me how to fix my bike with the butterknife, my koro made us a playhouse inspired like a wharenui with kōrero and whakapapa bleeding throughout, and my nanny taught me the importance of understanding the importance of rongoa Māori, karakia and having a me day.
Te waiata, tukua ki te ao
I tēnei wā ka hokinga mahara au ki tēnei waiata whakaingoingo mō tō ngakau, taking it back in time this song nostalgic song really is one for your heart, hear the tune of this waiata and let the sounds take you on the journey similar to a problem solving journey, similar feeling as all the emotions and feelings you gather from when learning something new arises, this waiata is called Pūrea nei. Sing along with this waiata, he waiata rongonui ki ētahi tangata ki Aotearoa.
Kupu mō te rā
I tēnei rā, ko ‘pono’ te kupu mō te rā nei. Today’s word is ‘pono’ which translates into ‘honest/true’. The idea of why we are learning about this kupu today follows along with the idea of rangatiratanga and how we can maximise our understanding and how we use rangatiratanga can be seen when we ask the simple question, ‘ is this pono? Am I being pono to myself?’. If we are asking an answering these questions in ways that don’t align, we need to think of ways to recorrect or the steps we can put in place so that we can really be pono/true to ourselves about the work we do, the things we are saying and just being able to really live up to the things we are putting out into the world. Pono can also be used when referring to actions and the use of our gentle hands for our tamariki, being pono to the actions, the explanations and the kōrero behind everything we do keeps our whare within us standing tall and keeps us accountable for our own actions, a way to control ownership over our own things and words.
Kei te tūmanako au, kia pai haere o tātou nei wīkene, kia haumaru te noho, kaua e wareware koutou kia kaha I te reo Māori,
Justice
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