Maranga Mai! Te Reo and Marae in Crisis? by Merata Kawharu

By Merata Kawharu

In contemporary many years, New Zealand Maori have made large efforts to reinvigorate their language (te reo) and the lifetime of tribal assembly areas (marae) because the dual cornerstones of Maori id. Maori tv and radio stations were manage, a Maori Language fee tested, and language emersion early childcare facilities (kohanga reo), faculties (kura kaupapa), and universities (wananga) have emerged. yet regardless of those efforts, te reo and tribal marae this day appear to be in hindrance: the variety of youngsters in kohanga reo is down 34 percentage from its height, basically 15 percentage of Maori young ones are attending Maori-medium education, and less and less individuals are engaging in marae actions. with no residing language spoken frequently at the marae or in daily lives, what does the long run carry for Maori and for the kingdom of Aotearoa New Zealand? targeting the northern tribal district Tai Tokerau as a case research yet with conclusions acceptable around the nation, the top Maori students and elders in Maranga Mai! ask those key questions and pose power ideas. The chapters supply own bills and tales, facts, demography and coverage questions, and current vital demanding situations for present and new generations of leaders to solve.

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Extra info for Maranga Mai! Te Reo and Marae in Crisis?

Sample text

After this we were taken to the ‘coaching college’. The purpose of that coaching college was to select those who wanted to go to university. This is what was said, ‘Both of you must go to this college. These are the things of value for you both: the English language, history, Latin, maths and Māori. ’ Who arranged this? The Pākehā carers [who were looking after us] arranged this. ’ Thus both of us went to coaching college at the Ferry Buildings for one year. When that year ended Mira said that she did not pass English.

They were sites where spiritual negotiation between tohunga āhurewa and atua (gods, great ancestral beings) occurred, ensuring the wellbeing and prosperity of the community (Tapsell, 1998). * These elaborate, palisade-protected marae locales (Kawharu, 2010) were mostly situated on terraced hilltops, bluffs and promontories.  Mories [marae] or places of worship’, no doubt because they resembled the basalt-terraced ritual marae or papa of his Ra’iatean/ Tahitian homelands.  191). Neither was wrong.

Some marae decayed and 50 • paul tapsell were abandoned, but others triumphed, and some were even built out of the ashes of colonisation. If there was one thing that held communities together, it was their marae. Marae were the focal point for debate, discussion and ritual. They continued to be the embodiment of hapū mana as well as manaaki (hospitality). Marae are expressions of tino rangatiratanga, as represented by the concept ‘kāinga’ in Article II of Te Tiriti o Waitangi. In its true sense, marae unified while the Crown divided.

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