Ki tua o te ārai

Haere ki tua o te araiKi te wahi ngaroKi te wahi okiokingaKi te moenga mutunga koreKi te timatangaKi te mutungaKi te ringa kaha o aituaKi te poho ō to tatou Matua i te RangiHei arataki hei arahi

Na Tuti Katene tēnei kōrero..

Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the visit. They also call our tupuna and clear the pathway for manuhiri.Photo from Kōrero

Māori

Kaimihimihi/Kaikōrero

Kaimihi from tangata whenua and manuhiri exchange greetings. Acknowledgements are made to significant geographic locations, the whare nui, marae, those who have passed on and the living.

Photo from Kōrero Māori

Kaikōrero during their mihi will address the deceased directly and question the manner in whichthey have found peace of mind, but they will also farewell them with dignity. The kaikōrero now turn their attention to those affected by this aitua, and provide support to the whānau, extended whānau and in some cases the community as well.

The hongi signifies the mingling together of the sacred breath of life, and the two sides become one.

Artwork by Robyn Kahukiwa.

HAERE ATU RĀE NGĀ MATE O NGĀ TAU O NGĀ MARAMA O NGĀ WIKIO NGĀ RĀ KUA PAHURE ATU.HAERE, E MOE, E OKIOKIHAERE ATU RĀ.

ithacivilla.co.nz

E TE MATE OHORERETE MATE WHAKAMOMORITE MATE KUARE.HAERE, HAERE, HAERE.TAU ANA KOETAUMAHA ANA MATAU.E MOE. E OKIOKI.

HAERE ATU RĀ.

Tānenui-a-rangi separated Ranginui and Papatuanuku and from a world of darkness, came light. There was some dissention among the brothers and when things calmed down, Tane set about creating the first woman from the soil at Kurawaka.

Hineahuone

Tane fashioned Hineahuone, the earth formed maid, and breathed the life force of his mauri into her mouth and nostrils.Tihei mauriora.Tane cohabited with Hineahuone and Hinetiitama, the dawn maid was born.

Artwork by Arthur Thatcher, 2008.

Hine-tītama

He then cohabited With Hinetiitama, to produce their children.In due course Hine-titama asked about her father. His evasive response, led to the conclusion that Tāne was also her father. She was overcome with shame and fled to Rarohenga.

Artwork by Robyn Kahukiwa.

Hine-nui-te-po

Hine-tītama left the world of light, Te Ao Mārama, and moved to Te Ao i Te Pō ki Rarohenga, the underworld of darkness, and became known as Hine-nui-te-pō.

Picture from Maui One Man Against the Gods.

Poroporoaki ki ngā Mate.Ka tangi.

Ka heke te roimata. Ka heke te hūpē.Aue te aroha e.

Ko koutou rā ēnā kua tahuri atu ki tua o te ārai.Haere, hoki atu rā

Ki te kāinga tūturu mo tāua te tangata.Hoki atu ki ngā mātua tūpuna.Ki te ūkaipō a Papatuanuku.

Ki roto i ngā ringaringa a Hine-nui-te-pō.Haere, haere, moe mai rā i roto i te Ariki.

Te Whakahaere Tikanga e Tika ana mo

Te Ao Māori.

Providing culturally appropriate, responsive and preventative services

for Māori.

MOE traumatic incident support

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Type

Inci

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Accidental injury/death

Sudden death

Suicide

Property Damage

Crime

Vehicle

Other

Cultural Perspectives

Cultural explanations for suicide include:

- Colonisation- Westernisation- Breakdown of traditional structures, values,

attitudes- Not acknowledging cultural identity- Cultural connectedness- Cultural disaffection

The project was named Aue...He Aitua! by Tiaki Tuhiwai.

The whakapapa has both personal and spiritual significance. “Aue... He Aitua!” is an exclamation that describes thoughts and feelings by Māori upon receipt of news that someone has passed away. The 3 dots are a symbolism of tears of sadness and spiritual dimensions.

Aue… He Aitua!

- Provision of cultural expertise and leadership

- Respecting and acknowledging cultural differences

- Share cultural understandings- Developing internal office protocols- Providing professional development

support

Agency:

Māori Frameworks/Health Perspectives

Whare Tapa Whā (Durie 2004)(four walls of a house) Wairua

Spirituality

HinengaroMental

Health

TinanaPhysical

WhānauFamily

Māori Frameworks / Health Perspectives Continued….

Te Wheke (Rose Pere, 1991)(The Octopus)

Wairuatanga Spirituality Hinengaro Mental Health Tinana Physical Whanaungatanga Family Mana ake Uniqueness Mauri Vitality Ha a koro mā a kui mā Cultural heritage Whatumanawa Emotions

Adaptations to Central South TI Framework: Di Thomas & Tuti Katene

Special Education (internal processes)

Philosophy:Kotahi te kohao o te ngira e kuhuna aiTe miro mā, te miro pango, te miro whero

Pre intervention- preparation- Ensure staff are trained regarding Māori

perspective of Traumatic Incidents- District Protocols to reflect tikanga Māori- Rosters to include trained Māori staff - Identify support networks

Intervention – upon request for support

- Advise Māori TI support staff- Assess safety of staff (wellbeing) - Advise key personnel – kaumātua etc- Organise Māori supervisor (Māori for Māori)- Contact school regarding ensuing process- Organise briefing and karakia prior to attendance- Guide school management team – ensuring

whanau are respected, ensure Maori are represented on team, identifying and supporting students at risk, negotiating school processes, suggest support networks, other cultural considerations

- Debriefing and supervision- Karakia whakamutunga

Other relevant strategies

- Ka Hikitia- Te Hikoitanga- Māori Cultural Supervision- Poipoia Te Reo- Cultural Induction- Noho Marae

Tua o Te Arai: Unveiling Understandings

How Māori cultural constructs are able to sustain whānau……and strengthen

resilience

Workshop Activity He Taumaha - A Burden shared

Kia tere, kia eke tātau i te pahi. An opportunity to discuss some of the challenges and

potential strategies for responding to Māori youth suicide:

1. He whakaaro Māori, he whakaaro kē / Kaupapa Māori perspectives – mainstream perspectives: Recognising that whānau and persons at risk are affected by personal and societal attitudes about suicide;

2. He mana kōrero / Culturally-respectful discussion: Discussing suicide / issues with the person at risk in a culturally appropriate way

3. He whakaraerae / Vulnerability: Identifying risk alerts and developing protection related to them

4. He rauemi / Resources: Listing the types of resources available to a person at risk of he whakamomori, including themselves

5. He whakataunga / Resolution: Making a commitment to improving community resources

1/. He whakaaro Māori, he whakaaro kē / Kaupapa Māori perspectives – mainstream perspectives: Recognising that whānau and persons at risk are affected by personal and societal attitudes about

suicide NB: there will be similarities as well as differences

He whakaaro Māori He whakaaro kē

2/. He mana kōrero / Culturally-respectful discussion:

Discussing suicide / issues with the person at risk in a culturally appropriate way

- What might a discussion that is managed in a culturally-respectful and appropriate manner ‘look like’ (sound like, feel like), with a person at risk?

- Consider the ‘who’, the ‘what’ and the ‘how’

3/. He whakaraerae / Vulnerability: Identifying risk alerts and developing protection

related to them

- What do you think the risk alerts might be for rangatahi?

- How might we develop protection (resilience, prevention) related to them?

4/. He rauemi / Resources: Listing the types of resources available to a person at risk of he whakamomori, including

themselves

Te ao Māori Work community

5/. He whakataunga / Resolution: Making a commitment to improving community

resources

- What are the main challenges we face to making a commitment to improving community resources – so that they are more culturally responsive?

Ngā mamae, Ngā mahi tuturu, Hei whakaaro noa:

Feelings, Realities, Considerations……

…….at the time

……immediately after

……some time after the event

Māori cultural concepts and practices that are able to support and strengthen whānau

who are suffering as a result of whakamomori

• Whānau (immediate relationships)

• Whānau-whānui (extended whānau)

• Ngā iwi (connections and connectedness)

• Kaumātua (immediate and extended)

• Karakia (sustenance)

• Tangihanga rituals (through to the Hura kohatu)

• Mokopuna (Te kakano – hopes for the future)

Ngā whakaruruhau mo ngā whānau.Taking the positives – the strengths

• Whānau / whānui – those close to us• Whakapapa – connectedness, connections,

who we are, where we come from• Whenua – a safe place to be• Aroha: manaaki, awhi, tautoko – giving and

receiving• Tikanga, kawa – safe and known protocols

and processes, how things happen, • Rangatiratanga – strong leadership• Ahi kaa – those who take care of us

Māori cultural concepts and practices that are able to support and strengthen whānau

who are suffering as a result of whakamomori

Source: Ministry of Education: Special Education Māori Strategy: Te Urunga mai o te Rā.

Professor Mason Durie: Te Whare Tapa Whā (1994)

Wairua Spirituality

HinengaroMental Health

TinanaPhysical

WhānauFamily

Māori cultural concepts and practices that are able to support and strengthen whānau

who are suffering as a result of whakamomori

Source: Ministry of Education: Special Education Māori Strategy: Te Urunga mai o te Rā.

Professor Mason Durie: Te Whare Tapa Whā (1994)

Mana Atua – Well-being:

Mana Tangata – Self esteem:

Ahakoa ngā piki me ngā heke,Ahakoa ngā piki me ngā heke,Poipoia te āhua o te tangata kia tatūPoipoia te āhua o te tangata kia tatū

tōna wairua, tōna hinengaro, tōna tīnana me tōna tōna wairua, tōna hinengaro, tōna tīnana me tōna whanaungatanga whanaungatanga

ki tōna whanau, ki ōna hoa hoki.ki tōna whanau, ki ōna hoa hoki.Aue he aitua, he aitua.Aue he aitua, he aitua.

Poipoia rā te wairua, te hinengaro, te tīnana, Poipoia rā te wairua, te hinengaro, te tīnana, te whānau o te tangata kia noho tatū ai ōna te whānau o te tangata kia noho tatū ai ōna

whakaarowhakaaro i runga i te pono, te tika me te aroha.i runga i te pono, te tika me te aroha.

Haumie! Hui e! Taiki e!Haumie! Hui e! Taiki e!

Na Tokararangi TotoroNa Tokararangi Totoro