Merata Mita introduces FROM SPIRIT TO SPIRIT
For many indigenous people the loss of language, declining cultural knowledge and practises and the poorer educational achievements of their young people is an all too familiar scenario. In 1975 it was a dilemma, which faced three Māori tribes Ngāti Raukawa, Ngāti Toa Rangatira and Te Āti Awa. From this desperate situation emerged a tribal development programme that would span a generation. A plan to lead their people into the year 2000. Te Whakatupuranga Rua Mano
Patariki Te Rei (Ngāti Toa Rangatira) leads the manuhiri and Graduates Roimata Kereama, Lynette Hatsell onto Te Wānanga o Raukawa.
As Whatarangi Winiata recalls: In 1975 one generation to the year 2000, the Raukawa Trustees, a body representative of Te Āti Awa, Ngāti Raukawa and Ngāti Toa Rangatira, faced many major issues. It required a programme that in one generation could deal with many of the social issues facing their people. The programme developed was called:
WHAKATUPURANGA RUA MANO - Generation 2000.
In 1975,Te Whare Wānanga o Raukawa, Ōtaki began.
Maui Pomare - Te Āti Awa; Harata Solomon - Ngāti Toa Rangatira speak of the concerns and reasons why the three tribes pulled together to achieve what is now recognised as the forefront of the development of Māori education.
(B&W) Further footage of the pōwhiri.
On the 13 December 1992 at Rangiātea Church, Ōtaki, students received their “Ōtaki and Porirua Trusts Boards Awards 1993.”
“Very few of my cousins have an in depth knowledge of our language and culture. The laws and policies of past governments have brought about this cultural decline.”
Whatakaraka Davis - Ngāti Raukawa explains that Te Rauparaha was one of the instigators in having the Rangiātea Church built and that the 3 tribes could trace their whakapapa back to Te Rauparaha. It was decided by the Ōtaki Porirua Trust Board as an ideal place for their young people to learn where they came from, who they are and why they are here.
RAUKAWA MARAE - Tribal Meeting Place: The Hapū - Subtribes gather at Raukawa Marae for hākari.
WHATARANGI WINIATA - Ngāti Raukawa: The strategy of Generation 2000 was to set specific targets and to promote achievement particularly in law, medicine, accountancy and . A series of hui were instigated to focus on the language and culture.
For PAKEKE WINIATA - Ngāti Raukawa: The young people’s hui were the year’s highlights for him.
HUI RANGATAHI - Young People’s Seminar: Group stay on the marae to learn about each other, which was the primary focus of this series of hui. Waiata tawhito - Traditional Chants; Karakia - Prayers etc.
AWHINA GRAY - Ngāti Raukawa: Explains what they teach and do with young people during their stay: Kanikani - dance; Pōwhiri - Traditional Welcome; Whare Tūpuna - Ancestral Meeting House; Kawa - Etiquette; Tikanga - Customs; Kaumātua - Elders.
English translation for two students mihimihi: “Good evening all. My thanks to those who conducted our prayer service... And to your respected aunt for your presence and support.”
“Tararua is my mountain. Ōhau is my river. Ngāti Tūkorehe is my tribe. Petara and Hēnare are my parents, and I’m Tasha.”
“Hello, My name is Bonnie Webber. I’m from the Ngāti Toa tribe... I’m from Paraparaumu. My father’s name is Marty Webber and my mother’s name is Stella Webber. Kia Ora.”
TE WĀNANGA O RAUKAWA - Tribal University: What sets this university apart is the belief that culture is an essential part of all learning and has fill a need for the Confederation. In the last 12 years enrolments have jumped from 2 in 1981 to over 60 today.
English subtitle translation: “Greetings to everyone, and particularly to you Turoa, the Chancellor of this University. I’m Rose Katene from Tūwharetoa... I wanted to do these courses also, but they appear long and difficult... I’m just an old lady.”
TUROA ROYAL - Ngāti Raukawa: The courses are iwi based; a core of reo and tikanga where kuia and kaumātua are an essential part of the learning programme. It is a model that others are looking at; NZQA have agreed that standards are at degree level.
There are now confident fluent speakers in the reo, who can now whaikōrero, waiata, know their own history and are capable of doing things that was once left to their kaumātua.
Awards take place following the pōwhiri and speeches. Chief Judge Eddie Durie is amongst the manuhiri.
Whatakaraka Davis: In 1975-76 Whatarangi was thinking 55 years ahead - they weren’t even thinking of tomorrow.
Whatarangi Winiata claims that hapū have mobilised and while continuing to operate as iwi and as a Confederation they know themselves better now than before. ‘Whakatupuranga Rua Mano’ has been the facilitator, not a director, not the supreme body, but the facilitator.