Tag: language

Upoku Pakaru

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a black and grey photo of a boy, head in hands and the words Upoku PakaruA few weeks ago I talked about kickstarting my reo.

As usual, good intentions turn to custard when other, more pressing things take over my time. So, my daily half hour has turned into a weekly, manic rush to catch up before the next webinar!

Anyway, these are my musings this week…

In this week’s mahi we had to make an image to express something about ourselves and use the structures;

Ko _________ tōku wāhi pai rawa.         My favourite place is _______.

Ko ____________ tōku papakāinga.        __________ is my home.

I had a go at saying that my favourite places were the mountains and the ocean.  I created this image;photo of mountain overlaid by a beach with tress framing the image and the caption Ko ngā maunga rāua ko te moana tōku wāhi pai rawa.

I posted it on Twitter with my image and then when I saw a Māori colleague, I asked her if it was right. She helped me correct it to this:

Ko ngā maunga me te moana tōku wāhi pai rawa

So far so good. I will go back and edit!

Then, today, I spotted roses in my garden with raindrops on them which made me think ‘of my favourite things‘ –  “raindrops on roses and whiskers on kittens…..”.  So I thought I would have a go…

I tried to adapt the base sentence – changing ‘wāhi’ to ‘mea’ – thing (though not sure if that is the correct word for ‘thing’ amongst the hundreds in the Māori dictionary!) and came up with this;

My favourite thing is = Ko …………tōku mea pai rawa.

Then to add ‘raindrops on roses’ – more searching in the Māori dictionary and who knows if it is right!?

Ko ngā tōuarangi ki runga i te rōhi tōku mea pai rawa

My favourite things are raindrops on roses

BUT.. then I thought, I actually want ‘things’ plural not ‘thing’ singular, so does that mean that tōku becomes ōku?  Aha! Good thinking methinks! I might be getting this, feeling a little smug!

BUT THEN …. places take ‘ō’ but things take ‘ā’ – so surely I should change it to ‘āku’ instead of ‘ōku’

Ko ngā tōuarangi ki runga i te rōhi āku mea pai rawa.

OR does the fact that they are favourite things and therefore precious make them ‘ōku’ ??

a yellow and an orange rose with raindrops on and the caption: Ko ngā tōuarangi ki runga i te rōhi āku mea pai rawa.

AND THEN that took me back to my original sentence about mountains and ocean and I thought, that too is plural so ‘tōku’ should be ‘ōku’.  So should my original sentence be?;

Ko ngā maunga me te moana ōku wāhi pai rawa.

My head hurts – I’m not even going to “whiskers on kittens and warm woolen mittens”!

 

 

 

Kickstarting my Reo

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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.

Welcome to a bi-cultural Aotearoa

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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)], 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

An Unlikely Conversation

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Rāpare, 21 o Hōnongoi 2016

First of all I tried to find the Māori word for ‘journey’ because we were asked to reflect on our ‘journey’ of learning Te Reo so far as part of our course. My little Dictionary of Modern Māori said ‘rerenga’ or ‘haere’ or ‘haerenga’. Which one should I use? So I back referenced and found that ‘haere’ is a verb, and ‘haerenga’ and ‘rerenga’ are nouns.

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Still not sure which to use I went to the online Māori dictionary and ….there were even more options! All sorts of nuances for the word journey!
Journey

I think that finding out which word to use in which context is the most challenging thing for me about learning Te Reo. I love that in the online dictionary there is so much detail, every nuance of how the word ‘journey’ can be used from personal growth, to setting out, to carrying responsibility, to sunrise and moonrise, to preparation, to actually being on a physical journey. It is fascinating reading all the whakatauki, and the kiwaha and the history around the words but sometimes I just want to know which word to use…quickly!! I think I have resigned myself to the fact that learning Te Reo is going to be a long journey, a journey of discovery. I have long believed that learning a language is far more than putting words together to communicate. It is about learning about the culture, finding out what makes a people tick, it’s about the whakapapa and the feelings and the memories.

Which brings me to an interesting conversation I had yesterday sitting in the hot stream at Spa Park as it flows into the Waikato River in Taupō. A group of Māori men ranging in age from mid teens to mid thirties, I suppose, were there. Some were heavily tattooed with what looked like gang insignia, others were not. This is an observation which has some relevance and is not intended to be a judgement. I will come to that later. They were doing what young men do – larking about, having fun, probably laughing at some of the tourists! One of the older ones was climbing up and down through the pools picking up litter and debris that had been washed down or left there.

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Normally, I am not someone who strikes up conversations with strange men and I have to confess that whilst I don’t believe in making judgements about people based on their appearance, given the negative media coverage of gang members, I would generally not have engaged in conversation. However, I ended up talking to him along with a young woman who was travelling around NZ from Australia. She was asking him about where he came from, the Māori language, she wanted him to teach her a few words.  After a few moments thought he asked her who she was and why she was there.  He seemed to suggest that it is not all about words, it is about who you are. He talked about Māori language being a ‘native tongue’ specific to who you are and where you come from.  He talked happily about how his family had lived in the area for generations, he was proud of his history, that his family had been Queen Victoria’s warriors, that his grandfathers house was over 200 years old – one of the oldest in the area. I didn’t hear everything very clearly (we had a waterfall pounding in our ears!) but he also talked about the difference between gangs and iwi and bloodlines and connectedness.

When she asked him what his relationship with the other men there was he said they were all brothers. She asked how many brothers he had. He thought for a bit, as if counting them up and then said that he had 9 brothers but he had lots more sisters. I wondered then at the different understanding of what ‘brothers’ might be. He may well have had that many biological brothers and sisters, but I think from what he was saying it was more the idea of brotherhood and sisterhood. The sense of belonging that comes from shared experiences, from a belief, from a shared history, something that comes from the heart. And he talked about everyone being answerable to a higher being – ‘rangatira’ – and how we had a responsibility to look after the land – he said that his ‘mahi’ of cleaning out the pools was something he did because it was part of who he was as a custodian of the land. He called it his ‘mahi whakapapa’ – a task that was part of who he was. It was fascinating listening to him and I think he would have talked happily all evening but unfortunately I had to go.

I take a few things from this experience;
1. My belief that you shouldn’t judge a book by its cover has been totally endorsed
2. Language and culture are inextricably entwined and the meaning of words is entirely dependent on personal experience, feelings, context and history.

3. My pondering is how on earth do I ever get to even scratch the surface of being able to communicate in Te Reo in any meaningful way if the language is so specific to whakapapa?

4. Learning a language is all about listening to stories, making connections, immersing yourself at every opportunity.

5. It’s weird how really interesting conversations can happen in the most unlikely of places such as sitting in a hot pool in my underwear in the middle of a river with two complete strangers!

Challenging myself

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20160624_071035Last week I attended the Core Breakfast “Non Māori roles in supporting Māori success” by Alex Hotere-Barnes. It was a thought-provoking sessions and made me question a few things and re-spark thinking around language learning and culture.  I storified the tweets of the session – while there are not many (and most of them are mine!) I think they briefly capture the main ideas.  I will come back and explore them more deeply once I have had time to formulate my ideas.

I am trying also at the moment to learn some Te Reo. As a linguist I completely understand the benefits that learning a language can bring to the understanding of the culture. But I am also nervous of offending by getting things wrong or appropriating a culture that is not my own.  Alex talked about Pākeha Paralysis – the idea that we are so afraid of making mistakes in our interactions with Māori and offending that we don’t even start.

This week were the inaugural Matariki Awards and the words of Scotty Morrison who was awarded the Te Waitī Award for Te Reo & Tikanga gave me heart.  I can still only recognise a few words in the linked video but on National Radio this morning I heard him say this:

“If you’re living in New Zealand the Māori language belongs to you. You are most welcome to take ownership of it, to learn it and make it your language because there’s heaps of benefits. Once you open that door and you start learning Te Reo you’ll start to see what the benefits are“.

He went on to say that we cannot underestimate the power of the media – TV, Radio, Social Media to raise the profile of a language. Using the language in any way starts to give it ‘mana’ and others will start to use it too.  But there is a tension sometimes and not all Māori are as welcoming as Scotty to Pākeha using Te Reo.  That can be one of the causes of Pākeha Paralysis.  Alex talks about (see video link above) how knowing who you are, what your identity is, knowing whose land you stand on and acting with humility, honesty and integrity helps us to interact in such a way that we build good relationships. That this is an ongoing evolution and that by constantly reflecting those relationships can flourish and people’s acceptance of Pākeha using Te Reo grows.

So, on with my wee ‘wero’ – this week my ‘mahi’ was to make ‘a digital resource that others can access that uses 6 different locative sentences in Te Reo Māori.’
//www.thinglink.com/card/802410997263368193

#28daysofwriting Day 18: On language, grit and absurdity

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Last night we contributed to the cause of redressing our work-life balance and went to see Eddie Izzard at Claudelands Event Centre.   There is nothing quite so good for releasing feel-good endorphins than having a really good laugh.  He really is a “Force Majeure”;  witty, intelligent, incisive humour that has a healthy splash of schoolboy, pythonesque absurdity and a strong sense of social justice. Just brilliant!
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But there are two things about yesterday’s show that prompted me to write; one is his complete support and passion for learning languages.  He can present his show in French, German and Spanish and is planning on learning Arabic next.  It is not just learning the language though, it is being able to reach out and connect with the culture and the nuances of language and understand the psyche of a people and what makes them laugh.  Somehow he can do that.

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The other thing is his down-to-earthness (not sure that is a word!), his sense of realism, of humanity, of social justice.  I was surprised just how much of himself he revealed in snippets during the show.  There were moments of very personal reflection amongst the silly noises and the insightful observations of life.  In his Q & A session after the show he was asked about how he trained for his challenge of completing 43 marathons in 51 days to raise money for the charity Sport Relief.  He said that he trained for only 5 weeks prior to starting and that the first 10 marathons were training for the next 33!  But his comment that if you put your mind to it, you can do anything struck me most.

We talk a lot about “grit”, about perseverance, resilience in education now.  But where does it come from, that picking yourself up after you’ve fallen down and keeping going?  Can we teach it? Can we learn it? Can we change the way that we are?  Is the ability to persevere an innate quality or can we develop it?  There are plenty of articles out there, if you google “teaching grit”.  In this Tedtalk Carol Dweck talks about how we can shift our mindsets, how our own beliefs about our abilities affect the way that we learn and approach life.

We hear the cliche about being able to do anything if you put your mind to it all the time but I believe it is true.  Anyone can put one foot in front of the other but there has to be a desire to start, and then a determination to succeed and a doggedness to keep going when the going gets tough.  But maybe you also need a sense of humour and just a little dose of absurdity?  I will put that theory to the test on 28th March!