1

ne| 1|k|t|k|
Mor| k|tes of assage & outh Deve|opment
kesearch ro[ect


1e Cra nou Aotearoa Incorporated





2





Pe malmal aroha kl a Mowhla kerehoma (1927 - 2010)

te motoo kl te tlol me te mooo, e te tototo boemoto bel toomotomoto
mo te pool me te towokote. ko moto oto koe kl towbltl, kl te oo potl kl
te teteoqo woltoo. ktl ko te otobo e kol oel l o mtoo. 1eoel o
tomotlkl l te tlto 1e Oto noo e boboto te koke mol, klo mlbl oto, klo tooql
oto. l oq too, l tooqo oel mtoo l te otobo e pop oke ooo l to
wbotomooowo, l o oqoto e mtotototo ooo te tooqopol o lbowo, l o
tloqotloqo te tote o te otowbol. l te oo l te p, l te p l te oo, oo l toltol
te kokooo pol, o, ktobl ko powol l o tlol tomotlkl e kowe oel l oq
wowoto l wowototlo ol e koe. 1et te teo kotooqo o te kooqo kowo e
wbokotoo o oto l o koe lol towo e te pooooqo pol, oto oto koe kl te
botl o to Atlkl. neol oo, e te koto poooomo, me oklokl kl te Atoo, moe
mol l te moe teko, boete, boete, boete otl oto ol.

3
Content

Mlhlmlhl/AcknowledgemenLs ........................................................................................ 3
1. LxecuLlve Summary .................................................................................................... 6
2. lnLroducLlon .............................................................................................................. 11
3. MeLhodology ............................................................................................................ 14
4. LlLeraLure 8evlew ...................................................................................................... 17
Source SelecLlon ..................................................................................................... 17
Ceneral 1heorles and ueflnlLlons of AdolescenL 8lLes of assage ......................... 17
1obl - llrsL 8lLes of assage .................................................................................... 24
utooqotooqo - Learnlng by Lxposure .................................................................... 24
CulLural values 1ransmlsslon ................................................................................. 27
lokeoqotooqo - Meototloq by lJets .................................................................... 28
wbote wooooqo - lormal Learnlng lnsLlLuLlons .................................................... 30
Mahl 1ol: ?ouLh, ArL & CrafL ................................................................................... 31
Cender & lnlLlaLlon rocesses ................................................................................ 31
CLher Llfe Skllls & knowledge AcqulslLlon ............................................................. 32
CraduaLlon & new 8esponslblllLles ........................................................................ 33
Changlng 8lLes and 8lLuals ..................................................................................... 34
Summary of llndlngs .............................................................................................. 34
3. lnLervlew llndlngs .................................................................................................... 37
re-naLal and blrLhlng LradlLlons and pracLlces ..................................................... 38
namlng rlLes ........................................................................................................... 39
Pome and famlly llfe ............................................................................................... 39
Crowlng up wlLh maLerlal deprlvaLlon ................................................................... 41
lood producLlon and chores around Lhe home ..................................................... 42
Adolescence, changes ln roles, mllesLones and rlLes of passage ........................... 44
LducaLlon and employmenL ................................................................................... 47
MenLors .................................................................................................................. 48
MaramaLanga: words of wlsdom ........................................................................... 31
lmporLanL relaLlonshlps ......................................................................................... 32
ulscrlmlnaLlon ........................................................................................................ 33
Church and marae experlences .............................................................................. 34
Leadershlp .............................................................................................................. 36
1e 8eo .................................................................................................................... 37
1lkanga, walruaLanga and oLher LradlLlons ............................................................ 38
1e Ao Pou ............................................................................................................... 60
Lessons on 8lLes of assage .................................................................................... 63
6. Concluslons ............................................................................................................... 67

Append|ces:
A. 8lbllography .............................................................................................................. 69
8. ro[ecL 1erms of 8eference (lncl. lnLervlew CuesLlons) ........................................... 74
C. LLhlcs CommlLLee AppllcaLlon lncl. lnLervlewee lnformaLlon & ermlsslon lorm .... 78
u. LLhlcs CommlLLee Members ..................................................................................... 88

4






!" $"%& '()* ) +) +"$",&'& $() -(,&.
well Jooe yoooqstet, yoo stoyeJ close to yoot wbooo
ooJ ocpolteJ mocb koowleJqe ooJ wlsJom ftom tbem.

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Mlhlmlhl/AcknowledgemenLs

More Lhan 100 people around AoLearoa have parLlclpaLed ln dlfferenL parLs of Lhls pro[ecL and
provlded lnvaluable supporL Lhrough Lhe process.
1o Lhe pakeke, kaumLua and kula who agreed Lo be lnLervlewed and share Lhelr sLory for Lhe beneflL
of fuLure generaLlons - we are eLernally graLeful for Lhe love and Lreasures you have offered us. lor
Lhe whnau members who generously shared Lhelr parenLs, grandparenLs and Lupuna wlLh us, we
Lhank you for LrusLlng us wlLh whaL ulLlmaLely belongs Lo your whnau and hapu.
1hanks Lo Lhe pro[ecL LLhlcs CommlLLee who generously conLrlbuLed Lhelr experLlse and provlded
overslghL ln Lhe deslgn of Lhe pro[ecL meLhodology and Lools: Anaru LkeLone, Shane Walker, ur llona
1e Momo, klm Workman CSC, Lloyd MarLln and 1ul Warmenhoven.
We appreclaLe Lhe slgnlflcanL work of revlewlng exlsLlng llLeraLure and absLracLlng underLaken by
kerrle-Anna Anderson, Alrllnl 1auhara and Charmalne Clark.
1hanks Lo Lhe local research Leam members - we goL Lhere ln Lhe end! - !udy kumeroa, !ayde Pohala,
8rlarley ?aLes, 8renna SmlLh, Chuck ngalra, !ay 8erekura, 8omalne 8ahul, Marcus AkuhaLa-8rown,
SLlrllng PalberL, 1arsh kola, Mlchael 8oss, Mlchael ewhalrangl and Lhe whnau and rangaLahl you
worked wlLh ln Lhe process of plannlng, lnLervlewlng, recordlng, absLracLlng and archlvlng lnLervlews.
1hanks Lo Lhe wlder 1e Cra Pou whnau and oLhers who parLlclpaLed ln publlc hul Lo feedback and
LesL our new learnlngs. We LrusL Lhe beneflLs of Lhls work wlll be mulLlplled Lhrough your ongolng
lnLeresL ln whaL Lhls all means for rangaLahl, whnau and Morl communlLles Loday.
Speclal acknowledgemenL musL go Lo Lhe LoLLery CranLs 8oard for decldlng Lo esLabllsh Lhe
CommunlLy 8esearch lund, Lo Lhe declslon-maklng CommlLLee for Lhe CommunlLy 8esearch lund and
Lo MaLhew nldek Lhe Advlsor employed by Lhe ueparLmenL of lnLernal Affalrs Lo admlnlsLer Lhe
fundlng and manage a poslLlve and flexlble worklng relaLlonshlp beLween Lhe CommlLLee and 1e Cra
Pou AoLearoa.
nga mlhl mahana, mlhl maloha, mlhlnunul kl a kouLou kaLoa.


Manu Cadd|e
ltoject Moooqet
Paklhea 2010
6
1. LxecuLlve Summary

Introduct|on
1he purpose of Lhls communlLy research pro[ecL was for Morl youLh workers, rangaLahl and whnau
members Lo explore LradlLlonal youLh developmenL pracLlces wlLhln Lhelr rohe and Lhen share Lhelr
learnlng beLween rohe and wlLh oLhers ouLslde Lhe research group.
1he pro[ecL loglc ls based on a number of premlses:
1. 1haL wlLhln LradlLlonal Morl socleLles Lhere were chlld-rearlng and youLh developmenL pracLlces
based on a number of common prlnclples.
2. 1haL some of Lhese pracLlces and Lhe underlylng prlnclples may be unfamlllar Lo Morl youLh
workers and people responslble for supporLlng Morl youLh developmenL Loday.
3. 1haL some of Lhese prlnclples and pracLlces may be useful Lo lnform conLemporary youLh
developmenL pracLlce wlLhln Morl communlLles.
4. 1haL kaumLua and oLher sources of knowledge may be wllllng and able Lo provlde some of Lhelr
experlences and undersLandlng of LradlLlonal pracLlces and prlnclples LhaL wlll be of use Lo currenL
and fuLure generaLlons of rangaLahl Morl, Lhelr whnau and oLhers.
Morl youLh workers have noL had access Lo a large amounL of research on lndlgenous youLh
developmenL Lo help lnform Lhelr pracLlce. MosL research used by Morl youLh workers has been
underLaken wlLh a focus on oLher dlsclpllnes lncludlng healLh, educaLlon and soclal work.
Pavlng youLh workers and whnau underLaklng Lhe research was deslgned Lo ensure Lhe knowledge
was developed and ls reLalned wlLhln Lhe communlLles lL ls lnLended Lo beneflL. 1hls pro[ecL helped
bulld Lhe research skllls of youLh workers, rangaLahl and whnau afflllaLed Lo 1e Cra Pou and learnlngs
from Lhe process wlll be able Lo be applled ln oLher rohe who wanL Lo underLake slmllar processes.

Lx|st|ng L|terature
AnLhropologlcal enqulry has for aL leasL Lhe lasL 200 years soughL Lo esLabllsh general Lheorles abouL
Lhe purpose of rlLes of passage wlLhln culLures. ueflnlLlons and schema for deLermlnlng whaL
consLlLuLes a rlLe of passage Lend Lo suggesL LhaL Lhey deal wlLh enLerlng a new sLage of llfe (Moore &
Pabel, 1982), maLuraLlon ln physlcal, soclal and sexual sLaLus (8ogoff, 2003) and membershlp of a new
group (ervos, 2001). 8lumenkranLz & ColdsLeln (2010) have comprlsed a llsL of LwenLy elemenLs of
youLh rlLes of passage LhaL may be used Lo lnform currenL efforLs Lo re-esLabllsh healLhy rlLes of
passage ln conLemporary socleLles.
An lmporLanL Lheme runnlng Lhrough much of Lhe llLeraLure ls LhaL rlLes of passage do noL exlsL for Lhe
beneflL of lndlvldual parLlclpaLlng ln Lhe process buL for Lhe beneflL of Lhe communlLy and culLure Lo
whlch s/he belongs (ervos, 2001, 8lumenkranLz & ColdsLeln, 2010, 8ogoff, 2003).
AnoLher lmporLanL premlse ls LhaL rlLes of passage for adolescenLs are Lhe prlmary mechanlsm by
whlch a communlLy or culLure ensures LhaL lLs members have acqulred Lhe knowledge, skllls and
values necessary Lo be healLhy, conLrlbuLlng adulLs ln Lhelr socleLy (8lumenkranLz & ColdsLeln, 2010,
8ohr, 2004). 8lLes of passage may be Lhe vehlcle for Leachlng essenLlal lessons (8ohr, 2004, 8ogoff,
2003) LhaL young people need Lo know or Lhey may be graduaLlon markers LhaL Lhe lessons have been
learnL (8esL, 1924, SLlrllng & Salmond, 1980).
1e Cra Pou AoLearoa (2007) have been developlng a Morl model of pracLlce LhaL lncorporaLes
lndlgenous models of youLh and whnau developmenL. 1he Clrcle of Courage (8rendLro eL al., 1990)
and rofessor Mason uurle's slx prlmary capaclLles for whnau ora provlde Lhe core componenLs of
Lhe Mala model emerglng from 1e Cra Pou cenLres around Lhe counLry. lnLeresLlngly Lhe lnLervlewees
underLaken as parL of Lhls pro[ecL appear Lo endorse Lhe componenLs of Lhe Mala model and may add
anoLher level of valldlLy Lo lLs deslgn.
7
utooqotooqo ls a phrase Lermed by Lhls revlew for Lhe process by whlch young people achleve new
levels of responslblllLy Lhrough Lhelr day Lo day exposure Lo parLlcular pracLlces and knowledge. Much
of Lhe llLeraLure surveyed documenLed Lhe common expecLaLlons on young people Lo acqulre Lhe
skllls and lnformaLlon Lhey needed Lhrough parLlclpaLlon ln adulL acLlvlLles (MakereLl, 1986, Plroa,
1930). Lven as lnfanLs, Morl chlldren conLrlbuLed Lo adulL conversaLlons and declslon-maklng
processes (Llder, 1938) and [olned Lhelr exLended whnau ln mosL aspecLs of vlllage llfe (Moon, 2008).
SLrong supporL and sancLlons wlLhln Morl socleLy ensured LhaL moral and eLhlcal codes were upheld
by lLs members (SLack, 1898, Couch, 1987).
MenLorlng by communlLy elders or lokeoqotooqo ls a common pracLlce ln Morl socleLy. Cne of Lhe
mosL common and lmporLanL sLraLegles was for an elder Lo Lake a young person under Lhelr care and
Leach Lhem dlrecLly as a menLor Lo feed Lhem knowledge. 1he sLudenL would accompany Lhe elder Lo
hul and speclal occaslons - Lhe chlld funcLlonlng as a llnk beLween generaLlons LhaL ensured survlval of
crlLlcal knowledge abouL connecLlons beLween people, places and Lhe naLural world.
CrandparenLs or oLher elderly members of Lhe communlLy would ofLen Lake a flrsL born chlld (Plroa,
1930) or a chlld of speclal characLer (Walker, 2003). 1he age of elders usually means Lhey have speclal
access Lo memorles and experlences LhaL younger members of a Lrlbe or communlLy do noL possess.
1he advenL of Lhe prlnLlng press, elecLronlc recordlng medla and phoLography may have reduced Lhe
cenLrallLy of elders as preservers of knowledge and memory for culLures LhaL have prlmarlly
malnLalned lnLer-generaLlonal communlcaLlon Lhrough oral LradlLlons. McCarLhy (1997) and oLhers
(Mlkaere, 2002, C'8egan and 8anglpuna, 2009, Moon, 2008) sLress Lhe lmporLance of elders ln Lhe
Lransmlsslon of values and knowledge ln Morl socleLy and Lhe role of young people ln acqulrlng
Laonga Lo lnLerpreL for Lhemselves and pass on Lo oLhers.
wbote wooooqo were formal learnlng lnsLlLuLlons - ofLen speclallslng ln parLlcular areas of
knowledge and pracLlces (1lkao, 1990) buL someLlmes as ln Lhe case of 1apu schools were more
generlc ln Lhe range of lessons LaughL (8esL, 1924).
ApprenLlceshlps were commonly used ln parLlcular areas of pursulL lncludlng arLs and crafLs and Lhere
were rlLuals assoclaLed wlLh Lhe sLarL and end of Lhe apprenLlceshlp (Plroa, 1930, SLowell, 2009).
MosL of Lhe llLeraLure focuses on male rlLes of passage and some (8ohr) suggesL LhaL men need Lo
learn lessons from rlLes of passage LhaL women LradlLlonally learn Lhrough mensLruaLlon and chlld-
bearlng. lumrldge (2008) however provldes some lnslghL lnLo 20
Lh
CenLury markers of womanhood
for young members of Lhe Morl Womens Welfare League. CLhers argue LhaL lndlgenous women dld
have Lhelr own rlLuals connecLed Lo mllesLones llke Lhelr flrsL perlod (8ogoff, 2003) LhaL ensured Lhe
women undersLood Lhe responslblllLles Lo Lhe Lrlbe LhaL come wlLh Lhe ablllLy Lo have chlldren of Lhelr
own and conLlnue Lhe llne of whakapapa of Lhe whnau.
CraduaLlon from learnlng conLexLs lnLo new sLages of llfe were marked ln qulLe dlfferenL ways
dependlng on Lhe locaLlon and slLuaLlon. 8esL (1924) documenLed Lhe sLory of 1opla 1uroa who
provlded lnformaLlon on a cerLlflcaLlon process for graduaLes of a parLlcular LradlLlonal school of
learnlng ln Whanganul. 1hree dlfferenL Lypes of sLone were presenLed Lo sLudenLs upon leavlng Lhe
school as symbols of Lhelr new sLaLus and as sources of energy and memory Lo help Lhem ln dlfferenL
slLuaLlons Lhrough llfe. Lruera SLlrllng (1980) had Lo perform a physlcal and splrlLual LesL prlor Lo hls
graduaLlng from years of LuLelage under an elderly couple.
AcLlve suppresslon, urbanlsaLlon and lnLernal mlgraLlon (nlkora eL al., 2008), Lhe lncreaslng lnfluence
of ChrlsLlanlLy and wesLern culLure (Moon, 2008), reduced access Lo naLural resources and oLher
soclal, pollLlcal, economlc, envlronmenLal and culLural facLors have conLrlbuLed Lo a Lrend away from
LradlLlonal rlLes of passage for Morl over Lhe lasL 100 years. new rlLes of passage were progresslvely
adopLed by whnau Morl so Lhe 21
sL
8lrLhday ls ofLen marked wlLh a large parLy, Lhe glfL of a key and
yard glass (ALAC, 2008).
1he new Zealand llLeraLure revlewed suggesLs a range of prlnclples and pracLlces assoclaLed wlLh
LradlLlonal Morl rlLes of passage and Lhese can be consldered alongslde lnLernaLlonal llLeraLure on
8
rlLes of passage and lndlgenous youLh developmenL. Comblned wlLh flndlngs from lnLervlews wlLh
kaumLua Lhere ls a rlch source of lnsplraLlon for conLemporary rlLes of passage developmenL Lhrough
plannlng and lmplemenLaLlon.

Interv|ew I|nd|ngs
30 lnLervlews wlLh pakeke/kaumLua/kula were compleLed for Lhls pro[ecL. lnLervlewees were
ldenLlfled Lhrough local neLworks - some are well known naLlonal or local publlc flgures, oLhers are
less well known. Many were ralsed wlLh 1e 8eo as Lhelr flrsL language aL home and ln Lhe communlLy,
oLhers had very llLLle exposure Lo 1e 8eo.
1he lnLervlews followed a common seL of quesLlons and aL Llmes lL was approprlaLe Lo ask
supplemenLary quesLlons. Whlle Lhe purpose of Lhe pro[ecL and lnLervlews was Lo focus on Lhe
lnLervlewees experlences relaLlng Lo rlLes of passage and markers for Lhelr communlLy ln Lhe LranslLlon
from chlldhood Lo adulLhood, many more lssues were Louched on LhaL needed Lo be dlscussed Lo puL
Lhe krero lnLo a culLural, hlsLorlcal and soclal conLexL. Common Lhemes emerged from Lhe lnLervlews
wlLh mosL lncludlng dlscusslon on Lhe followlng aspecLs of Lhelr early llves and reflecLlon on llfe Loday:
! re-naLal and blrLhlng LradlLlons and pracLlces
! namlng rlLes
! Pome and famlly Llfe
! Crowlng up wlLh maLerlal deprlvaLlon
! lood producLlon and chores around Lhe home
! Adolescence, changes ln roles, mllesLones and rlLes of passage
! LducaLlon and employmenL
! MenLors
! Words of wlsdom
! lmporLanL 8elaLlonshlps
! ulscrlmlnaLlon
! Church and marae experlences
! 1e 8eo
! 1lkanga, WalruaLanga and CLher 1radlLlons
! 1e Ao Pou
MosL of Lhe lnLervlewees had grown up ln communlLles and a Llme where 1e 8eo was Lhe domlnanL
language and Llkanga Morl was sLlll Lhe domlnanL culLure. A few had dlrecL experlence of LradlLlonal
lnsLlLuLlons llke Lhe whare wananga and/or were menLored by Lohunga and kula born ln Lhe 19
Lh

CenLury who ensured cerLaln processes and rlLuals were ln place for Lhe chlld and adolescenLs.
Many of Lhe lnLervlewees felL LhaL Lhelr experlence of rlLes of passage was more a general process of
developmenL raLher Lhan an expllclL evenL or an lnLenLlonal seL of lessons LhaL Lhe Leachers and
learners were consclously parLlclpaLlng ln.
MosL lnLervlewees ldenLlfled a range of experlences more closely asslgned wlLh wesLern or
conLemporary rlLes of passage lncludlng leavlng home, flrsL [ob and worklng Lo supporL parenLs and
slbllngs, geLLlng a morLgage, general educaLlonal advancemenL lncludlng Morl Lrade Lralnlng
schemes, personal rlLes of passage, legal marrlage, belng glven or Laklng responslblllLy for housework
and farm work, chooslng own cloLhlng, fashlon as a symbol of lndependence and enllsLlng ln Lhe
mlllLary.
Common Lhemes LhaL emerged abouL Lhe purpose and ouLcomes from experlences LhaL Lhey
consldered rlLes of passage lnclude Lhe lnLergeneraLlonal Lransmlsslon of:
- MaramaLanga / essenLlal values: manaaklLanga (hosplLallLy), respecL for and valulng Lhe
guldance of elders, sLrong work eLhlc, personal lnLegrlLy, conLrlbuLlon Lo Lhe wellbelng of Lhe
whole communlLy, respecL and care for Lhe naLural envlronmenL and oLher creaLures, eLc.
9
- MLauranga / essenLlal knowledge: whakapapa (genealogy and how dlfferenL whnau, hapu
and lwl are connecLed), wahl Lapu (sacred places), wahl kal (food sources), baLLle-slLes,
asLrology, asLronomy and paLLerns of naLural phenomenon LhaL gulde cerLaln acLlvlLles, roles
and responslblllLles of parLlcular whnau wlLhln Lhe hapu, cross-culLural comparlsons, eLc.
- MahlLanga / essenLlal skllls: culLlvaLlng food, hunLlng and collecLlng food, preparlng and
sLorlng food, communlcaLlon skllls (whalkrero/karanga/krero/karakla) and hosLlng skllls,
house bulldlng, marLlal arLs, creaLlve arLs and crafLs, carlng for Lhe naLural envlronmenL, eLc.
Less lnLenLlonal lessons were also learnL Lhrough some experlences such as Lhe lmporLance of alcohol
ln whnau llfe, Lhe gendered naLure of work, Lhe cycllcal naLure of vlolence, eLc.
no summary can do [usLlce Lo Lhe depLh of wlsdom shared Lhrough Lhe krero and so much valuable
lnslghL has been omlLLed from Lhls reporL due Lo conslderaLlons of lengLh and readablllLy. 1he Lask of
Lhls pro[ecL ls noL necessarlly Lo lnLerpreL Lhe conLenL of Lhe lnLervlews ln Lerms of whaL lL wlll mean
for rlLes of passage wlLhln Morl communlLles Loday, buL Lhe essence of Lhe whakaaro shared ln Lhe
lnLervlews ls capLured ln Lhls secLlon of Lhe reporL.

Learnlngs from Lhe lnLervlews ln relaLlon Lo Lhe role, naLure and value of rlLes of passage ln LradlLlonal
and conLemporary Morl communlLles lnclude rlLuals, processes and evenLs connecLed Lo whakapapa,
whnau and cycle of llfe.
! 8lLes of passage can occur before blrLh, Lhey can have wlde-ranglng lmpllcaLlons noL only on
Lhe lndlvldual buL on Lhe communlLy LhaL LhaL Lhey are a parL of. lamlly responslblllLles and
evenLs lncludlng blrLh, Langlhanga and marrlage are lmporLanL mllesLones ln shlfLlng aLLlLudes
and roles wlLhln famllles.
! CulLural rlghLs and responslblllLles are core rlLes of passage and for Morl lnclude Lhlngs llke
Laklng on new roles on Lhe marae such as whalkrero, karanga, and responslblllLy for hosLlng
oLhers. 8elng glfLed of land or Luku whenua ls a rlLe of passage, requlrlng new responslblllLles
for resources handed down Lhrough generaLlons Lo care, nurLure and grow.
! Morl rlLes of passage assume some meanlngful connecLlon exlsLs beLween Lhe parLlclpanL
and Lhelr klnga, whenua and hapu. A rlLe of passage deLermlnes a growlng experLlse ln Lrlbal
hlsLory and skllls ln karakla, walaLa LawhlLo and Lauparapara.
! Marae as physlcal and splrlLual places play an lmporLanL role ln faclllLaLlng rlLes of passage for
all age groups, from worklng ln Lhe klLchen Lo slLLlng on Lhe LaumaLa.
! Work and servlce ls a rlLe of passage, even for chlldren. 1he passage from chlldhood Lo
adulLhood was marked by work - noL only pald employmenL buL responslblllLles for maklng a
conLrlbuLlon around Lhe home, on Lhe farm, aL Lhe marae and ln Lhe wlder communlLy.
! lood producLlon and preparaLlon lnvolved many rlLes of passage, parLlcularly ln communlLles
wlLh llLLle rellance on moneLary Lradlng sysLems. ueveloplng an lndlvldual's knowledge on
food collecLlon so LhaL by Lhe Llme a chlld had become an adulL Lhey knew how Lo Lake care of
Lhemselves.
! Colng Lo pald work, golng Lo war, leavlng home were all lmporLanL rlLes of passage.
! uances, fashlon and blologlcal changes around puberLy were opporLunlLles Lo LranslLlon from
a sLaLe of chlld Lo maLurlLy.
! 8lrLhdays had llLLle lmporLance as rlLes of passage for mosL lnLervlewees. Many rlLes of
passage can be rellglous ln orlgln and Lhe churches provlded some formal examples Lhrough
conflrmaLlon, flrsL communlon and bapLlsm.
! Learnlng abouL raclal pre[udlce, belng able Lo glve lL a label and undersLandlng Lhe moLlvaLlon
behlnd lL was parL of growlng up and maLurlng.
! MenLors wlLhln Lhe lmmedlaLe famlly and communlLy llfe were very lmporLanL faclllLaLors of
developmenLal opporLunlLles for mosL lnLervlewees.
10
! 8lLes of passage are noL only resLrlcLed Lo humans. LveryLhlng ln naLure has a parL Lo play ln
developlng lnLo someLhlng else.
! SomeLhlng LhaL may be a rlLe of passage Lo one group of people may noL be accepLed by
anoLher group l.e. marrlage wlLhln famllles.
! 8ellance on Lhe older generaLlon for advlce Lo LranslLlon lnLo adulLhood seems Lo no longer
consldered necessary by Lhe currenL generaLlons. ln Lhls conLemporary conLexL very few
healLhy rlLes of passage are celebraLed Loday. 8lLes of passage are meanL Lo provlde a road
map on llvlng.
All of Lhe lnLervlewees were able Lo provlde examples of whaL Lhey consldered rlLes of passage. 1hese
were all personal experlences from Lhelr chlldhood and adolescence, ln some cases pre-blrLh and for a
few Lhere were experlences Lhey had ln laLe adulLhood - a few spoke of pracLlces common ln Lhelr
communlLy LhaL Lhey were aware of ln Lhelr llfeLlme or Lhelr parenLs llfe.
Cnly a few lnLervlewees were able Lo share sLorles of how Lhey parLlclpaLed ln parLlcular rlLuals,
lnsLlLuLlons or evenLs LhaL would adhere Lo Lhe famous Lhree sLage (separaLlon, LranslLlon, and
relncorporaLlon) rlLes of passage. Powever nearly all of Lhe experlences shared were conslsLenL wlLh
Lhe ldea of rlLes of passages belng markers of LranslLlon from one sLaLe of belng Lo anoLher, of belng
dlrecLed by and for Lhe beneflL of Lhe wlder communlLy and of belng essenLlal for Lhe
lnLergeneraLlonal Lransmlsslon of culLural values and communlLy knowledge.
1he lnLervlewees sLorles valldaLe Lhe clalm of 8lumenkranLz and ColdsLeln (2010) LhaL Lhe rlLe of
passage process noL only guldes Lhe lndlvldual's LranslLlon Lo a new sLaLus, buL, equally lmporLanL, lL
creaLed publlc evenLs LhaL celebraLed Lhe LranslLlon and reafflrmed Lhese communlLy values, whlch
lnform and gulde expecLaLlons for behavlours essenLlal for Lhe group's survlval."
1hls lnlLlal survey of LradlLlonal Morl rlLes of passage has ldenLlfled some gaps ln boLh Lhe llLeraLure
and popular knowledge abouL Lhls sub[ecL. 1he Loplcs canvassed would beneflL from furLher research
on whaL conLemporary rlLes of passage are mosL common ln Morl communlLles Loday and how useful
LradlLlonal values and pracLlces are ln a communlLy where Lhe soclal order ls plurallsLlc, mulLl-culLural,
markeL-drlven and conslsLenLly changlng aL an acceleraLlng pace.
11
2. lnLroducLlon

8ACkGkCUND
1e Cra Pou AoLearoa ls a naLlonal neLwork of falLh-based Morl youLh and communlLy developmenL
organlsaLlons. LsLabllshed ln Lhe 1970s, 1e Cra Pou currenLly has afflllaLed groups ln seven cenLres
around Lhe counLry and parLner organlsaLlons ln oLher parLs of Lhe SouLh aclflc.
1e Cra Pou has been lnLeresLed ln Lhe relaLlonshlp beLween cusLomary culLure and conLemporary
Morl socleLy for many years. LsLabllshed largely ln a response Lo Lhe dlsproporLlonaLe number of
rangaLahl Morl experlenclng poor soclal, economlc and culLural ouLcomes, 1e Cra Pou has been
lnLeresLed ln Lhe role of whnau and Lhe wlder communlLy ln provldlng poslLlve guldance, supporL and
resources for rangaLahl.
1e Cra Pou has acLlvely lnvolved kaumLua/pakeke ln acLlvlLles of Lhe organlsaLlon Lo share Lhelr
knowledge and pass on lessons learnL from Lhelr experlences and sLorles from older generaLlons Lo
rangaLahl, whnau and youLh workers lnvolved wlLh 1e Cra Pou. 1e Cra Pou has faclllLaLed a number
of wananga and vlslLs Lo marae over Lhe pasL few years LhaL have focused on local sLorles and lessons
learnL from Lhe experlences of Lupuna connecLed Lo Lhose marae and rohe.
Some of Lhls krero has been aL naLlonal evenLs, some aL Lhe reglonal/local level and noL a loL of lL
shared wlLh people who were noL presenL aL Lhe evenL. 8arely any of Lhls learnlng has been formally
documenLed and Lhe 8oard of 1e Cra Pou AoLearoa declded lL was approprlaLe Lo underLake a more
meLhodlcal process Lo capLure some of Lhe krero we have access Lo from our kaumLua/pakeke
before Lhe knowledge and experlence Lhey possess passes on.
A brlef llLeraLure revlew was underLaken Lo ldenLlfy some of Lhe exlsLlng documenLaLlon on LradlLlonal
models of Morl youLh developmenL and provlded Lhe basls for furLher research work on Lhe Lheme.

kCILC1 UkCSL
1he purpose of Lhls communlLy research pro[ecL was for Morl youLh workers, rangaLahl and whnau
members Lo explore LradlLlonal youLh developmenL pracLlces wlLhln Lhelr rohe and Lhen share Lhelr
learnlng beLween rohe and wlLh oLhers ouLslde Lhe research group.
1he pro[ecL loglc ls based on a number of premlses:
1. 1haL wlLhln LradlLlonal Morl socleLles Lhere were chlld-rearlng and youLh developmenL
pracLlces based on a number of common prlnclples.
2. 1haL some of Lhese pracLlces and Lhe underlylng prlnclples may be unfamlllar Lo Morl youLh
workers and people responslble for supporLlng Morl youLh developmenL Loday.
3. 1haL some of Lhese prlnclples and pracLlces may be useful Lo lnform conLemporary youLh
developmenL pracLlce wlLhln Morl communlLles.
4. 1haL kaumLua and oLher sources of knowledge may be wllllng and able Lo provlde some of
Lhelr experlences and undersLandlng of LradlLlonal pracLlces and prlnclples LhaL wlll be of use
Lo currenL and fuLure generaLlons of rangaLahl Morl, Lhelr whnau and oLhers.

kCILC1 kA1ICNALL
Morl youLh workers have noL had access Lo a large amounL of research on lndlgenous youLh
developmenL Lo help lnform Lhelr pracLlce. MosL research used by Morl youLh workers has been
underLaken wlLh a focus on oLher dlsclpllnes lncludlng healLh, educaLlon and soclal work.
12
1eorongonul keelan has done some lmporLanL work over Lhe pasL Len years ln concepLuallslng an
lndlgenous framework for youLh developmenL. 1hls pro[ecL was lnLended Lo LesL some of Lhe
concepLs
1
she proposes Lhrough boLh prlmary and secondary sources.
Pavlng youLh workers and whnau underLaklng Lhe research was deslgned Lo ensure Lhe knowledge
was developed and ls reLalned wlLhln Lhe communlLles lL ls lnLended Lo beneflL. 1hls pro[ecL helped
bulld Lhe research skllls of youLh workers, rangaLahl and whnau afflllaLed Lo 1e Cra Pou and learnlngs
from Lhe process wlll be able Lo be applled ln oLher rohe who wanL Lo underLake slmllar processes.

LkIS1ING MCkI CU1n DLVLLCMLN1 kLSLAkCn
A wlde range of sources concur LhaL rangaLahl Morl parLlclpaLed ln a range of developmenLal
processes Lo prepare Lhem for adulLhood and mark Lhe LranslLlon Lo roles of responslblllLy wlLhln Lhelr
whnau and hapu.
lnLer-generaLlonal Lransmlsslon of knowledge and values were crlLlcal Lo Lhe wellbelng of Lhe hapu
and whlle parenLs were usually lnvolved ln provldlng Lhe Lhlngs LhaL were essenLlal Lo survlval and
economlc and soclal wellbelng, older whnau members were ofLen recrulLed Lo ralse Lhe chlldren.
Llders were consldered a vasL reposlLory of lmporLanL lnformaLlon and Lhelr wlsdom and knowledge
consldered essenLlal Lo Lhe Leachlng of pracLlcal and soclal skllls, eLhlcs and esoLerlc knowledge
(Pemara, 2000).
1he developmenL process was lnlLlaLed pre-naLal and carrled on LhroughouL llfe. Chlldren were acLlve
parLlclpanLs ln pollLlcal affalrs and were encouraged Lo engage ln communlLy dlscusslons and acLlvlLles
from an early age (Pemara, 2000).
SLrong bonds beLween lndlvlduals and whnau were based on LrusL and respecL LhaL ensured Lhe
healLh, survlval and growLh of rangaLahl and Lhe communlLy, and Lhe well belng of fuLure generaLlons.
A range of rlghLs of passage were used Lo mark varlous LranslLlons as Lhe lndlvldual moved from one
phase of llfe Lo anoLher.
rlor Lo commenclng Lhe pro[ecL, aL leasL Lhree sLraLegles were ldenLlfled as commonly employed Lo
ensure young people developed ln ways LhaL were healLhy and equlpped Lhe hapu wlLh people who
could proLecL and enhance Lhe lnLeresLs of Lhe communlLy:
1. lokeoqotooqo
Cne of Lhe mosL common and lmporLanL sLraLegles was where an elder (pukenga) Look a young
person under Lhelr care and LaughL Lhem dlrecLly as a menLor Lo feed Lhem knowledge. 1he
sLudenL would accompany Lhe elder Lo hul and speclal occaslons - Lhe chlld funcLlonlng as a llnk
beLween generaLlons LhaL ensured survlval of crlLlcal knowledge abouL connecLlons beLween
people, places and Lhe naLural world (SLlrllng & Salmond, 1980).
2. wbote wooooqo
Whare Wananga were formal sLrucLures esLabllshed Lo pass on speclallsL skllls and knowledge -
parLlclpanLs were ofLen selecLed because Lhey dlsplayed glfLlngs ln Lhe parLlcular lnLeresLs of each
whare wananga - e.g. dlplomaLlc skllls, culLlvaLlon, physlcal apLlLude, carvlng, eLc. (8oyal, 1983).
3. utooqotooqo
A Lhlrd approach has been Lermed 'educaLlon Lhrough exposure' - where parLlclpanLs were noL
glven formal lnsLrucLlon buL were exposed Lo a slLuaLlon and expecLed Lo work ouL whaL was golng
on and solve problems LhaL arose. 1hls Lype of educaLlon lncluded areas as dlverse as culLlvaLlon,
chlldcare, and publlc occaslons such as Lhe sLrucLure and roles wlLhln hul and Langl (Pemara,
2000).
Some of Lhe prlnclples ldenLlfled Lhrough Lhese sLraLegles of youLh developmenL lnclude:
- Lhe need for a range of formal and lnformal learnlng envlronmenLs,

1
wbokopopo (genealogy) and wboooooqotooqo (relaLlonshlps), wlLh Lhelr boo-boete (companlons), owbl (fosLer), mooookl
(show respecL Lo) and tlokl (guard) are Lhe basls of keelan's framework arLlculaLed ln her 2001 resource 'L 1lpu L 8ea' for Lhe
MlnlsLry of ?ouLh Affalrs.
13
- a mlx of Lheory and pracLlce as Lhe rangaLahl experlenced slLuaLlons, reflecLed and galned new
undersLandlng abouL Lhelr world Lhrough relaLlonshlps Lo oLhers,
- reclprocal and llfe-long learnlng processes,
- a commlLmenL Lo low adulL/chlld raLlos Lo ensure quallLy relaLlonshlps and Lransmlsslon of values
and knowledge,
- boLh speclallsL and generallsed knowledge and sklll acqulslLlon,
- Lhe use of meLaphor, alluslon and dlsequlllbrlum as a Leachlng sLraLegy LhaL promoLes acLlve enqulry
and problem-solvlng,
- slmple undersLandlngs leadlng Lo complex analysls,
- symbloLlc relaLlonshlps beLween adulLs and young people,
- verbal and physlcal LesLs used Lo measure Lhe developmenL of rangaLahl,
- rlLuals mark Lhe enLry Lo and exlL from formal youLh developmenL processes/programmes.
(Pemara, 2000)
1eorongonul keelan (2001) has suggesLed Aprlana ngaLa's whakaLaukl 1lpo e keo as a framework for
lndlgenous youLh developmenL work:
1he tlpo e teo Lheory focuses, Lherefore, on four areas of youLh developmenL: approprlaLe Llme
and place, opporLunlLles Lo maxlmlse resources, culLural parLlclpaLlon, and splrlLual well-belng."
1hls framework was promoLed by Lhe MlnlsLry of ?ouLh Affalrs (nZ) as a companlon AcLlvlLy klL Lo Lhe
ootb uevelopmeot 5ttoteqy Aoteotoo launched ln 2002.
14
3. MeLhodology

ltoject stobllsbmeot
1e Cra Pou AoLearoa submlLLed an appllcaLlon for fundlng for Lhe Pel 1lklLlkl pro[ecL Lo Lhe LoLLery
CommunlLy 8esearch lund ln AugusL 2008 and recelved a poslLlve declslon leLLer ln !anuary 2009 - Lhe
declslon Lo award fundlng was condlLlonal on 1e Cra Pou flnallslng a 1erms of 8eference for Lhe
pro[ecL and recelvlng approval for Lhe pro[ecL from an approprlaLe eLhlcs commlLLee.
ln March 2009 a pro[ecL governance group was esLabllshed Lo dlscuss an approprlaLe eLhlcs
commlLLee. 1he governance group submlLLed proflles of suggesLed eLhlcs commlLLee members Lo Lhe
LoLLery CommunlLy 8esearch lund CommlLLee for approval ln Aprll 2009, whlch was subsequenLly
granLed. 1he eLhlcs commlLLee was esLabllshed and consldered an appllcaLlon for eLhlcal approval
along wlLh Lhe pro[ecL 1erms of 8eference and assoclaLed pro[ecL documenLaLlon. AfLer maklng some
ad[usLmenLs Lo Lhe pro[ecL plan and 1erms of 8eference as a resulL of Lhe eLhlcs commlLLee feedback,
approval was granLed by Lhe group for Lhe pro[ecL Lo proceed ln SepLember 2009 and a lnlLlal paymenL
for Lhe pro[ecL cosLs was subsequenLly released.
A pro[ecL plannlng meeLlng was held ln CLauLahl Lo conflrm parLlclpaLlng cenLres, budgeLs, Llmeframes
and dellverables wlLh pro[ecL sLaff from parLlclpaLlng cenLres.

keseotcb 1eoms
1he pro[ecL esLabllshed research Leams led by local youLh workers ln four parLlclpaLlng 1e Cra Pou
cenLres (Whangarel, 1alrawhlLl, Whanganul and CLauLahl). Lach Leam had aL leasL Lwo youLh workers
and some lnvolved rangaLahl as well. lnLervlewees were lnvlLed Lo lnclude Lhelr whnau ln Lhe
lnLervlew process, whlle some lncluded Lhelr spouse, mokopuna, slbllngs and/or chlldren, oLhers dld
noL Lake up Lhe opporLunlLy. 1he orlglnal pro[ecL plan lncluded Lhe lnvolvemenL of rangaLahl and
whnau ln each lnLervlew, buL lL ofLen Lransplred LhaL whnau were noL confldenL enough Lo
parLlclpaLe ln a vldeo or audlo lnLervlew.

lotetvlewee 5electloo
lnlLlally kaumLua/pakeke were ldenLlfled as a poLenLlal lnLervlewee because Lhey had mokopuna
lnvolved wlLh 1e Cra Pou, buL mosL rangaLahl were slmllarly relucLanL Lo be lnvolved ln Lhe lnLervlews.
1hls may be some reflecLlon of Lhe worLh LhaL whnau and rangaLahl aLLrlbuLe Lo Lhelr own famlly
sLorles, lL may also reflecL Lhe palnful naLure of many parLs of Lhe sLorles LhaL whnau would prefer
noL Lo be parL of rememberlng and recordlng. 1he lnLervlews wlLh whnau members, parLlcularly
mokopuna, presenL provlded rlch sources of lnslghL and lnsplraLlon for Lhe whnau members who
were prlvlleged Lo parLlclpaLe. lnLervlewees subsequenLly lncluded a mlx of kaumLua/pakeke wlLh
whnau connecLlons Lo 1e Cra Pou and oLhers who were approached because Lhey had exlsLlng
relaLlonshlps wlLh research Leam members and/or are recognlsed ln Lhelr communlLy as lndlvlduals
wlLh sLorles of wlder lnLeresL.

keseotcb 1eom 1tololoq & 1osks
lnlLlal Lralnlng for Lhe local research Leams was provlded over Lwo days ln WelllngLon by Lhe Cral
PlsLory unlL aL Lhe naLlonal Llbrary of new Zealand, 1e una MLauranga o AoLearoa. MosL members
of Lhe governance group and Lhe naLlonal ro[ecL CoordlnaLor had slgnlflcanL experlence ln oral
hlsLory research ln Morl communlLles and provlded ongolng supporL Lo each of Lhe four Leams.



15
1he research Leams had four maln Lasks:
1. underLaklng a revlew of wrlLLen/recorded evldence of LradlLlonal youLh developmenL and
chlld-rearlng pracLlces wlLh a focus on rlLes of passage and LranslLlon processes from chlld Lo
adulL rlghLs and responslblllLles from wlLhln Lhelr whnau, hapu, lwl and/or rohe.
2. lannlng and faclllLaLlng a serles of wananga/hul wlLh pakeke/kaumLua/kula from whnau,
hapu and lwl LhaL research Leam members whakapapa Lo. 1hese hul provlded Llme and
space for Lhe kaumLua Lo share Lhelr experlences as chlldren and young people ln Lerms of
how essenLlal knowledge, values and pracLlces were passed on from one generaLlon Lo Lhe
nexL. Lach lnLervlew was recorded and subsequenLly absLracLed Lo provlde a qulck reference
gulde Lo Lhe Loplcs covered.
3. 1he mosL slgnlflcanL polnLs of learnlng from boLh sources were ldenLlfled and compared
wlLh Lhe flndlngs from oLher rohe.
4. Sub[ecL Lo any eLhlcal or loglsLlcal llmlLaLlons, each group presenLed Lhe pro[ecL flndlngs Lo
an open hul ln Lhelr rohe and hlghllghLed Lhe commonallLles and dlfferences beLween
sLorles from Lhelr rohe and oLhers.

ltoject lloJloqs
llndlngs are provlded ln Lhls reporL, and wlll subsequenLly be publlshed on Lhe 1e Cra Pou webslLe -
Lhe webslLe may lnclude vldeo and audlo from some lnLervlews. uvu verslons of each lnLervlew have
been provlded Lo each lnLervlewee and a shorL compllaLlon uvu ls currenLly belng produced sub[ecL Lo
consenL from parLlclpaLlng lnLervlewees.
A summary of Lhe process and flndlngs were complled and summarlsed ln Lhls reporL and may be used
as Lhe basls for furLher work such as comparlng Lhe prlnclples ldenLlfled wlLh exlsLlng models and
frameworks developed by Lhe llkes of keelan (2001), uurle (2006) and Lhe MlnlsLry of ?ouLh Affalrs
(2002).

ltoject Mllestooes
! ro[ecL 1erms of 8eference (lncludlng lnLervlew CuesLlons) agreed by 1CPA 8oard
! naLlonal ro[ecL CoordlnaLor appolnLed
! 8ole descrlpLlons wrlLLen for local ro[ecL CoordlnaLors and research Leam members
! ro[ecL CoordlnaLor ldenLlfled ln each rohe
! 8esearch Leams ldenLlfled ln each rohe
! 1ralnlng wananga for research Leams
! 8ohe LlLeraLure 8evlews compleLed
! kaumLua per rohe ldenLlfled and approached Lo parLlclpaLe
! lnLervlews underLaken
! lnLervlews absLracLed
! lnLervlew vldeos edlLed and complled onLo uvu formaL
! 8esearch Leam reflecLlon and learnlng process
! 1eams feedback Lo parLlclpaLlng kaumLua Lo check drafL flndlngs and handover lnLervlew uvu
! naLlonal feedback/sharlng wananga beLween rohe
! 8esearch Leam reflecLlon and learnlng process
! Summary reporL wrlLLen
! ubllc hul held ln each rohe, reporL wrlLLen for webslLe and summary resources produced


16
lotetvlewee llst
Centre Interv|ewees
Whangarel Manu korewha
8arney & Lll WaLLs
lan eLers
Marle Amos
1erahlngahlnga 8eLl
1alparl Monroe
!o 8udolph
8ryan ou
Whanganul/
oneke
Marama uay
Malcolm 8erekura
Cavln 8rooks
1anla 1ekoarl
Cerrard AlberL
8ryan kora
Mowhl kerehoma
!anls AwaLere
CLauLahl 8ernlce 1alnul
Charlle CrofLs
Ceorge Lhau
Paroml Peagney
Peenl Wera
nekerangl aul
lLa Plra
1a 1lpene C'8egan
1e Whe hllllps
Penare Ldwards
1alrawhlLl CharloLLe nlkora
Crlwla 8radbrook

17
4. LlLeraLure 8evlew

8esearch Leams compleLed revlews of llLeraLure from Lhelr rohe on Lhemes perLlnenL Lo Lhe pro[ecL
scope and a naLlonal llLeraLure revlew was also underLaken. Cver 60 sources of relevanL wrlLLen
maLerlal were ldenLlfled and provlde useful secondary sources Lo compllmenL Lhe prlmary sources
provlded by pro[ecL lnLervlewees. 1he documenLs ldenLlfled are llsLed ln Lhe 8lbllography as an
appendlx Lo Lhls reporL.
Whlle efforLs were made Lo ldenLlfy wrlLlngs on rlLes of passage speclflc Lo each rohe, Lhe revlew
found such lnformaLlon very dlfflculL Lo access. lL ls assumed LhaL such lnformaLlon, lf lL does exlsL ln
wrlLLen LexLs, may be held ln unpubllshed form such as Morl Land CourL records, archlval records,
and more obscure sources such as walaLa and whnau whakapapa.

Source Se|ect|on
Sources of wrlLLen maLerlal were ldenLlfled Lhrough daLabase key word searches, lnLerneL searches,
llbrary caLalogues and enqulrles wlLh lwl auLhorlLles, lnLervlewees, academlcs and oLher experLs.
LlecLronlc daLabases were used Lo ldenLlfy relevanL maLerlal:
AusLralla new Zealand 8eference CenLre: 1he AusLralla/nZ 8eference CenLre lncludes AusLralla
and new Zealand speclflc magazlnes, newspapers & newswlres, reference books, and company
lnformaLlon.
MasLerflle remler: 1hls mulLldlsclpllnary daLabase provldes full LexL for nearly 1,930 general
reference publlcaLlons wlLh full LexL lnformaLlon daLlng as far back as 1973.
lnfo1rac Cnellle: rovldes access Lo perlodlcal and news lnformaLlon on a dlverse seL of Loplcs,
lncludlng humanlLles, educaLlon, buslness, sclence, currenL evenLs, arL, pollLlcs, economlcs, soclal
sclence, law, healLh care, compuLers, Lechnology, envlronmenLal lssues, and general lnLeresL
Loplcs.
Clven Lhe dearLh of maLerlal on Morl rlLes of passage, selecLlon has been made largely on a basls of
whaL ls avallable on parLlcular Loplcs ln closely relaLed flelds of enqulry lncludlng human developmenL
ln Morl socleLy, learnlng sysLems, gender and soclal roles and rlLuallsLlc culLural pracLlces. Clven Lhe
llmlLaLlons on Lhe pro[ecL whlch relled on communlLy-based novlce researchers ln a few provlnclal
cenLres who are mosLly also worklng as youLh workers, Lhe revlew has noL been conducLed ln a purely
sysLemaLlc meLhod. 8esearch Leams were provlded wlLh guldellnes and coachlng on Lhe purpose and
sLrucLure of revlewlng llLeraLure relaLlng Lo Lhelr rohe and a general naLlonal survey of relevanL
sources was also underLaken.
Whlle lL ls acknowledged LhaL selecLed passages from Lhe llLeraLure can provlde a basls from whlch Lo
explore Lhe experlences of kaumLua/pakeke and kula, Lhls sLudy does noL presume LhaL rlLes of
passage were:
unlformly pracLlced across communlLles,
undersLood ln Lhe same way,
experlenced ln Lhe same way, or
llmlLed Lo LradlLlons and processes presenL before Morl conLacL wlLh oLher culLures.


Genera| 1heor|es and Def|n|t|ons of Ado|escent k|tes of assage
Accordlng Lo Moore and Pabel (1982), a rlLe of passage ls a rlLual acLlon by means of whlch Lhe lnlLlaLe
ls 'separaLed from one 'world' and Laken lnLo anoLher. 8lLes of passage are performed on speclal
occaslons and malnly deal wlLh enLerlng a new sLage of llfe. Many culLures perform blrLh rlLuals,
18
puberLy rlLuals, marrlage rlLuals and deaLh rlLuals, ln Lhe CaLhollc Church for example Lhese Lurnlng
polnLs ln llfe are celebraLed wlLh 8apLlsm, ConrmaLlon, MaLrlmony and Lhe LxLreme uncLlon.
8ogoff (2003) clLes Slmon CLLenberg's llsL of reasons for lnlLlaLlon processes:
5totos cbooqe lo oJoltbooJ, tecoqoltloo of sexool mototlty, locotpototloo loto tbe lotqet soclety,
cteotloq o seose of etbolc lJeotlty ooJ/ot soclol sollJotlty, o wotkloq tbtooqb of OeJlpol ot of eotly
cbllJbooJ expetleoce, ptepotloq fot oJolt qeoJet toles ooJ lJeotlfyloq wltb tbe ptopet qeoJet,
cboooellloq ossettlve oqqtesslve ot sexool teoJeocles of tbe yoooq loto soclolly occeptoble oJolt
toles, molotololoq qetootoctotlc coottol of tbe yoooqet qeoetotloo, locolcotloq boslc coltotol voloes
of tbe soclety loto tbe mototloq loJlvlJools, ooJ teocbloq oew skllls ooJ ottltoJes.
Arnold van Cennep (1873-1937), a lrench anLhropologlsL, ls famous for hls sLudy on and Lermlng Lhe
phrase 'rlLes of passage'. ln hls book Les 8lLes de assage (1909), van Cennep argues LhaL rlLes of
passage comprlse of Lhree rlLual sLages, Lhe so called LrlparLlLe sLrucLure: separaLlon, marge and
aggregaLlon (separaLlon, LranslLlon, and relncorporaLlon), or prellmlnal, llmlnal, and posLllmlnal sLages
(before, aL, and pasL Lhe Lhreshold).
ervos (2001) summarlses Lhe Lhree sLages of Cennep's schema as follows:
5epototloo tltes lovolve tbe loltlote beloq symbollcolly, ooJ lo mooy coltotes pbyslcolly, temoveJ
ftom tbe wotlJ to wblcb tbey bove belooqeJ. 5epototloo tltes ofteo lovolve symbollc octloos llke
temovloq clotbloq ot potts of tbe boJy. Aftet tbe tlte of sepototloo tbe loltlote ls lo wbot voo Ceooep
colls tbe llmlool wotlJ, o soclol ooJ tellqloos oowbete looJ. 1be wotJ llmlool ls JetlveJ ftom tbe lotlo
llmln (tbtesbolJ).
1toosltloo tltes tepolte tbe petsoo lo tbe llmlool wotlJ, betweeo olJ ooJ oew stotes. uotloq tbls
stoqe, tbe loltlote qets losttocteJ lo tbe tespooslbllltles of tbe oew tole. 1toosltloo tltes exptess tbe
llmlool cooJltloo of tbe cooJlJotes. lo tbls cooJltloo tbey ote ofteo cooslJeteJ to be lo Jooqet
tbemselves, ot o Jooqet to otbets. 1o mltlqote tbls oeqotlve lofoeoce, tbey ote ptovlJeJ wltb o
spoosot wbose tole lt ls to ptotect tbe cooJlJotes.
kelocotpototloo ls tbe fool step of tbe ttlpottlte. 1be loltlote ls cooftmeJ lo bls ot bet oew stotos,
tbe loltlote ctosseJ tbe tbtesbolJ so to speok. 1bese tltes moy locloJe splttloq oo tbe oew membet,
ot lovestloq tbe cooJlJote wltb oew clotbes, tloqs, tottoos, etc. 1bese motks of lJeotlty pobllcly
ooooooce tbot tbe loJlvlJool belooqs to tbe oew qtoop ot stotos.
lew of Lhe rlLes of passage llLeraLure ln Lhls revlew provlde enough deLall Lo deLermlne how closely
Lhey adhere Lo sysLem Cennep deLermlnes Lo be Lhe Lyplcal rlLe of passage. Powever some, such as
Lruera SLlrllng's experlence of belng Laken Lo a remoLe pool, dlvlng for Lhe speclal sLone and reLurnlng
Lo Lhe elders and Lhen hls whnau, would generally conflrm wlLh whaL Cennep has prescrlbed as a
LradlLlonal rlLe of passage and lnlLlaLlon.
WhaL van Cennep descrlbed as rlLes of passage were communlLy-creaLed and communlLy-dlrecLed
experlences LhaL LransmlL culLural values and knowledge Lo an lndlvldual (or lndlvlduals).
8lumenkranLz and ColdsLeln (2010) poslL LhaL Lhe rlLe of passage process noL only guldes Lhe
lndlvldual's LranslLlon Lo a new sLaLus, buL, equally lmporLanL, lL creaLed publlc evenLs LhaL celebraLed
Lhe LranslLlon and reafflrmed Lhese communlLy values, whlch lnform and gulde expecLaLlons for
behavlours essenLlal for Lhe group's survlval. 1he hlsLorlcal record shows LhaL rlLes of passage have
been presenL, ln varlous manlfesLaLlons, ln all culLures for Lhousands of years.
8lumenkranLz and ColdsLeln argue Lhls suggesLs Lhe sLrong evoluLlonary valldlLy" of Lhese processes,
whlch have remalned an lmporLanL parL of communlLy and culLural healLh promoLlon durlng Lhe ma[or
LranslLlons of llfe. ln Lhls conLexL Lhe rlLe of passage can be consldered as much, lf noL more, for Lhe
healLh and wellbelng of Lhe communlLy as for Lhan Lhe lndlvldual parLlclpanL/s ln Lhe rlLual or
developmenLal process.
8lumenkranLz and ColdsLeln go on Lo suggesL LhaL culLural rlLuals and secular sLraLegles ln modern
socleLy do noL effecLlvely asslsL our chlldren's LranslLlon Lo adulLhood:
19
1be lock of cleotly estobllsbeJ tltes of possoqe lo Ametlco ls pottly Joe to tbe omblqolty oboot wbeo
ooJ bow ooe becomes oo oJolt lo cootempototy soclety. 1be oqes ot wblcb yootb tecelve cettolo
oJolt ptlvlleqes (e.q. tlqbt to Jtlve, tlqbt to vote, tlqbt to Jtlok, etc.) ote totbet otblttoty ooJ ote oot
teloteJ to ooy octool competeocles ot mototlty oo tbe pott of tbe loJlvlJools wbo qolo tbose
ptlvlleqes.
1be Jevelopmeotol psycboloqy lltetotote ptovlJes cooslJetoble evlJeoce tbot oJolesceots
Jespetotely seek pobllc motkets ooJ commoolty opptobotloo to vetlfy tbelt eotty loto oJolt stotos. lo
tbe obseoce of meooloqfol commoolty-boseJ tltools, yootb wlll Jefloe ooJ cteote tbelt owo motket
eveots boseJ oo peet ot meJlo voloes, mooy of wblcb moy be Jesttoctlve botb loJlvlJoolly ooJ
commooolly. loJeeJ, tbls ls bow bloqe Jtlokloq, Jtoq ose, teeo pteqooocy ooJ otbet slmllot
bebovlots bove become elevoteJ to tltes of possoqe teflectloq oJolt stotos.
Slmllarly a recurrlng Lheme ln rofessor Mason uurle's work (2003, 2006) ls Lhe lmpacL on Lhe healLh
and wellbelng of Morl from culLural loss and naLural resource depleLlon slnce colonlsaLlon. uurle
bellves LhaL Morl offendlng ls a frequenL response Lo a sense of emascullsaLlon:
lot tbe offeoJet tbete ls o btlef tecovety of powet, ooJ, ltoolcolly, locotcetotloo ptovlJes oo
oppottoolty fot tbe powet qomes to cootlooe. 1be poolsbmeot becomes tbe cote.
uurle (2001) examlnes causes of deaLh among Morl and ln parLlcular Lhe alarmlngly hlgh raLe of
sulclde among young Morl males. Pls work deLalls Lhe lmporLance of whnau and suggesLs ways of
resLoraLlon and revlLallsaLlon along wlLh prlnclples and sLraLegles for Morl healLh and well-belng.
lor Lhe purposes of Lhls revlew, rlLes of passage are deflned as LranslLlon polnLs or mllesLones LhaL
mark or slgnlfy Lhe [ourney made by an lndlvldual from chlldhood Lo adulLhood. 1hey may be rlLuallsLlc
and symbollc, an educaLlve process over a perlod of Llme or a speclal evenL or acLlvlLy recognlsed by
Lhe Morl communlLy.
Powever, whlle Lhey can be locaLed wlLhln Morl or oLher culLural frameworks, developmenLal
LranslLlon markers wlLhln culLures are noL always rellable (MlnlsLry of ?ouLh Affalrs, 2002). Ceneral
forces beyond an lndlvldual's conLrol can shape, mlnlmlse or prevenL Lhelr occurrence. ersonal
clrcumsLances may also exclude an lndlvldual from parLlclpaLlon ln commonly accepLed forms. lor
example, ln LradlLlonal Morl socleLy noL everyone could become a Lohunga and experlenced Lhe
parLlcular LradlLlons assoclaLed wlLh Lhe developmenL sLages of Lhose lndlvlduals.
lranclscan soclologlsL 8lchard 8ohr suggesLs ln hls book AJoms ketoto. 1be llve ltomlses of Mole
loltlotloo (2004) LhaL lnlLlaLlons Look speclflc rlLual forms ln every age and every conLlnenL for mosL of
human hlsLory. 1hey were consldered cenLral Lo Lhe soclal survlval of nearly every culLure - and Lo
Lhe splrlLual survlval of males ln parLlcular. SomeLlmes Lhe rlLual was used Lo Leach a lesson LhaL Lhe
young person needed Lo learn before Lhey could be a healLhy adulL member of Lhe communlLy, oLher
Llmes Lhe rlLe of passage was slmply a marker of some accompllshmenL already achleved.
lottetos of loltlotloo ote tbe olJest system of spltltool losttoctloo tbot we koow of, pteJotloq oll
lostltotloool tellqloos. 1bey emetqeJ totbet oolvetsolly lo wbot kotl Iospets colls lte-Axlol
cooscloosoess, befote tbe Axlol Aqe (800-200 8c) wbeo we beqoo to otqoolze tbooqbt oll ovet tbe
wotlJ. 1bete ls mocb evlJeoce tbot tbls Axlol oqe bos too lts cootse ooJ ls oow totoloq lo oo ltself.
we see lt lo tbe boJ effects of totlooollsm, loJlvlJoollsm, ooJ pottlotcby. l belleve tbls ls ot tbe beott
of mooy of oot coltotol ooJ tellqloos ptoblems toJoy. we oow oeeJ to tecopltolote tbe wlsJom of
tbe pte-Axlol Aqe, toqetbet wltb tbe clotlty ooJ toJlooce of tbe Axlol Aqe.
Accordlng Lo 8ohr, Lhere are flve lessons LhaL male lnlLlaLlon Leaches:
1. Llfe ls hard.
2. ?ou are noL LhaL lmporLanL.
3. ?our llfe ls noL all abouL you.
4. ?ou are noL ln conLrol.
3. ?ou are golng Lo dle.
1hese are Lhe flve LruLhs LhaL young men ln every socleLy need Lo learn before Lhey can be maLure,
conLrlbuLlng members of a healLhy communlLy. 8ohr suggesLs LhaL men need lnlLlaLlon and women
20
don'L because women's bodles do Lhe lnlLlaLlng for Lhem: mensLruaLlon and chlldblrLh Leach women
Lhe Lhlngs LhaL men learn from lnlLlaLlon rlLes.
8ohr mlrrors Lhe clalms of anLhropologlsL MargareL Mead ln her book Mole ooJ lemole. A 5toJy of tbe
5exes lo o cbooqloq wotlJ (1949) whlch sLudles models of gender ln dlfferenL olyneslan culLures and
compares Lhem Lo 1940s Amerlca. She argues LhaL glrls [usL become women naLurally: lL's someLhlng
LhaL happens Lo Lhem naLurally, and lsn'L someLhlng Lhey have Lo earn any more Lhan Lhey have Lo
earn Lhelr wombs, whereas boys need Lo earn Lhelr mascullnlLy, and men need Lo have a speclal Lhlng
LhaL only men can have ln order Lo be able Lo feel manly. CLhers beg Lo dlffer (see 8ogoff's reflecLlons
on Lhe klooolJo ceremony below).
AlmosL all Lhe examples of rlLes of passage from Lhe anLhropology llLeraLure are hlghly prescrlpLlve.
1hey were lnLended Lo lnlLlaLe youLh ln small, hlghly homogeneous communlLles, where consensus
abouL communlLy values and approprlaLe behavlors can be easlly esLabllshed, lnLo a raLher llmlLed
number of adulL roles. ln Loday's plurallsLlc socleLles where Lhere are mulLlple posslblllLles for values
and eLhlcs LhaL lnform and gulde expecLaLlons for behavlour, 8lumenkranLz and ColdsLeln (2010) ask:
can meanlngful rlLes of passage be developed? 1hey belleve Lhey can. 1he challenge, Lhey say, ls Lo
help Lhe communlLles arLlculaLe Lhelr shared values and develop processes and rlLuals LhaL effecLlvely
lmparL Lhese values Lo youLh.
uerlved from over 40 years of pracLlce and exLendlng van Cennep's Lhree sLages of Lhe rlLe of passage,
8lumenkranLz and ColdsLeln ldenLlfy LwenLy elemenLs LhaL Lhey clalm conLrlbuLe Lo an effecLlve,
conLemporary communlLy-based rlLe of passage:
/,&01&-2)34%","1+),&5+&1 6)7&0&+&(0
lotoJlqm sblft. AdolescenL developmenL ls connecLed Lo a communlLy developmenL process
raLher Lhan belng seen solely as an lnLra-psychlc phenomenon. lnLervenLlons
are ecologlcal raLher Lhan lndlvldually orlenLed.
commoolty voloes ooJ etblcs. 1he hallmark of a communlLy-based rlLe of passage sLraLegy ls Lhe creaLlon of
lnLenLlonal, lncluslve communlLy dlalogues Lo address whaL are Lhe values and
expecLaLlons LhaL youLh musL carry forward Lo lnsure Lhe fuLure success of Lhe
communlLy. 1here musL be dellberaLe sLrucLures LhaL allow Lhese communlLy
dlscusslons Lo occur so LhaL some consensus abouL essenLlal expecLaLlons for
behavlour and values emerge. 1hls process musL precede Lhe creaLlon of
experlences LhaL fosLer youLhs' undersLandlng, appreclaLlon and commlLmenL
Lo Lhese expecLaLlons.
ltoqtom soccess telles oo
telotloosblps
Meanlngful ouLcomes ulLlmaLely depend upon Lhe quallLy of Lhe relaLlonshlps
beLween youLh and adulLs, and beLween Lhe adulLs and Lhe program."
oslLlve ouLcomes only occur when people wlLhln a seLLlng are lnLlmaLely
connecLed Lo Lhe creaLlon and/or adapLaLlon of a sLraLegy. lL ls only Lhen LhaL a
sLraLegy can be lmplemenLed wlLh sufflclenL commlLmenL and creaLlvlLy Lo
make lL a success.
oo coo ooly btloq someooe os
fot os yoo bove beeo yootself
lf relaLlonshlps are key, Lhen Lhose who are lnlLlaLors of youLh's comlng of age
need Lralnlng and professlonal developmenL Lo bulld Lhelr personal awareness
and resources. lndlvlduals need Lo undergo Lhelr own lnlLlaLory experlence and
rlLe of passage Lo ald hls or her LranslLlon Lo maLurlLy Lo be an effecLlve
lnlLlaLor of youLh.
lt most boppeo lo tbe bome
commoolty
Chlldren grow up, by and large, ln communlLles LhaL are deflned by geographlc
boundarles and real llve lnLerpersonal lnLeracLlons. ConnecLlon Lo an acLual
geographlc place, especlally when Lhere ls deep conLacL wlLh naLure and a
psychologlcal sense of communlLy ls crlLlcal Lo a sense of self and securlLy for
chlldren. LffecLlve rlLes of passage esLabllsh a safe place for lnLenLlonal
conversaLlons Lo occur beLween clLlzens of Lhe communlLy, youLh and adulLs.
kltes of possoqe cteote
expectotloos fot soclolly
opptoptlote bebovloots.
Comlng of age ln a rlLes of passage experlence lnvolves creaLlng and supporLlng
lnLenLlonal envlronmenLs LhaL LransmlL essenLlal values and eLhlcs LhaL gulde
and lnform expecLaLlons for soclally approprlaLe behavlours.
21
kltools tepteseot o JetolleJ
sepoeoce of octloos tbot ote
teqolotly followeJ.
8lLual, as parL of Lhe 8lLes of assage experlence can seL a Lone and lmpacL
cllmaLe ln ways LhaL help Lo creaLe a producLlve conLexL for learnlng.

AJvetslty ot petsoool cbolleoqe. Lxperlences LhaL challenge Lhe lndlvldual emoLlonally and/or physlcally and
whlch presenL opporLunlLles Lo learn new values and/or skllls.
5lleoce. Chlldren and youLh grow up ln a cacophony of sound LhaL makes Lhe call Lo
advenLure," Lhe lnLernal alarm clock awakenlng Lhem Lo Lhe comlng of age
process almosL lnaudlble. Sllence helps a young person develop an lnLernal
dlalogue for narraLlng and maklng sense of whaL ls golng on around Lhem.
5totles, mytbs ot leqeoJs. SLorles passed down from prevlous generaLlons LhaL convey morals or culLural
values.
coooectloo wltb ootote. Lxperlences LhaL help lndlvlduals reallze and appreclaLe Lhelr connecLlon and
lnLerdependence on Lhe naLural envlronmenL.
1lme olooe fot teflectloo. 1lme lnLenLlonally seL aslde for a person Lo reflecL on hls/her personal values,
acLlons and bellefs.
coooectloo wltb oocesttol toots. 1he opporLunlLy Lo learn, value and appreclaLe one's connecLlon Lo Lhose who
wenL before and Lhe values and eLhlcs Lhelr herlLage embraces.
lloy. 1he opporLunlLy Lo help lndlvlduals flnd Lhelr bllss," Lhose acLlvlLles LhaL Lhey
can lmmerse Lhemselves ln wlLh greaL passlon, and from whlch Lhey recelve
unbrldled [oy.
Clvloq owoy ooes ptevloos
ottltoJes, bebovlots, etc.
1he comlng of age process Lhrough rlLes of passage lncludes Lhe glvlng up or
glvlng away of some aspecL, e.g., behavlour, aLLlLude, cherlshed lLem, LhaL
characLerlzed Lhelr former sLaLus. 1hls process conveys a reallLy LhaL change -
leavlng someLhlng dear ln Lhe pasL behlnd - ls an lnLegral parL of Lhe LranslLlon.
Noo-otJlooty stotes of teollty. 1he use of sancLloned behavlours such as vlslon quesL, medlLaLlon, yoga,
movemenL and dance, play ln 'ln Lhe zone' wlLh sporLs and hobbles Lo
experlence non-ordlnary sLaLes of reallLy.
Obllqotloo to setvlce to tbe
lotqet commoolty.
1hrough Lhe lnlLlaLory process, adolescenLs are orlenLed Lo recognlze LhaL
servlce Lo Lhe communlLy ls an essenLlal parL of becomlng a fully funcLlonlng
adulL ln socleLy.
cbooqes of oppeotooce tbot
exptess/teflect oew stotos.
As recognlLlon of Lhelr LranslLlon Lo a new sLaLus, lnlLlaLes may adorn
Lhemselves wlLh some exLernal symbol LhaL symbollzes Lhls aLLalnmenL. 1hls
mlghL lnclude speclal cloLhs, adornmenLs, and badges eLc. LhaL are awarded
durlng publlc rlLes of passage.
Oppottooltles to Jemoosttote
oew competeocles & stotos.
CpporLunlLles for parLlclpanLs Lo demonsLraLe publlcally newly acqulred kllls
and sLaLus.
celebtotloo of stotos. CommunlLy celebraLlons ln whlch Lhe new sLaLus of lnlLlaLes ls recognlzed and
acclalmed.
1A8LL 1: 89)0+: )2)$)0+5 (7 ,&+)5 (7 -"55";)* 8lumenkranLz and ColdsLeln (2010)

1hls framework provldes a useful lens Lhrough whlch Lo conslder Lhe krero of lnLervlewees as Lhey
reflecL on Lhelr adolescenL developmenL and LranslLlonal markers LhaL may have been rlLuallsLlc
evenLs or, as seems Lo be more common ln Lhelr day and age, were lnLenLlonal developmenLal
processes provlded by Lhelr communlLy of carers LhaL Lhey parLlclpaLed ln over a longer perlod of
Llme.
lL was noLed durlng Lhe lnLervlewlng process for Lhls pro[ecL LhaL 'keh' rlLes of passage, such as 21
sL

blrLhdays or weddlng celebraLlons, were noL always consldered lmporLanL Lo kaumLua and kula.
When asked wheLher Lhese 'evenLs' held personal slgnlflcance, ln many cases, Lhey dld noL.
arLlclpanLs had varylng levels of undersLandlng concernlng rlLes of passage based upon Lhelr personal
clrcumsLances, buL rlLes of passage can be experlenced dlfferenLly by older and younger generaLlons
22
as well as by lndlvlduals wlLhln Lhe same age cohorL. undersLandlng Lhls reveals Lhe complexlLles and
plLfalls lnherenL ln aLLempLlng Lo dlscuss Lhe Loplc.
AnoLher LheoreLlcal framework LhaL may be useful for Lhls sLudy ls Molo, Lhe emerglng model of
pracLlce belng developed by 1e Cra Pou AoLearoa lnc. (2007):
jMolo] ls oJopteJ ftom two loJepeoJeot cooceptool ftomewotks fot ooJetstooJloq loJlqeooos
peoples beoltb ooJ Jevelopmeot. 1bese two moJels bove beeo combloeJ to ptovlJe o mote
comptebeoslve ftomewotk fot tooqotobl Motl.
1be 4&,12) (7 4(<,";) ls otttlboteJ to lokoto 5loox ttoJltloos of tbe MeJlcloe wbeel tbot bos foot key
foctots tbot ote pteseot fot beoltby ttoosltloo of yoooq people ftom cbllJbooJ to oJoltbooJ.
8elooqloq, Mostety, loJepeoJeoce ooJ Ceoetoslty.
ltofessot Mosoo uotles =%>0"< 4"-"1&+: ftomewotk soqqests slx foctots of o beoltby wbooo.
Mooookltooqo, wbokotokoto 1lkooqo, wbokomooo, wbokowboooooqotooqo, wbokomoo 1lkooqo
ooJ lopotl 1oooqo.

I|g. 1 Mala Model (1e Cra Pou AoLearoa, 2009) lncorporaLlng Lhe Clrcle of Courage, Whnau
CapaclLy framework and 1e Maurl o 1e Cra Pou (1e Cra Pou AoLearoa seven dlsLlncLlves)
1he Clrcle of Courage ls a model of poslLlve youLh developmenL flrsL descrlbed ln Lhe book keclolmloq
ootb ot klsk, co-auLhored by Larry 8rendLro, MarLln 8rokenleg, and SLeve van 8ockern (1990). 1he
model lnLegraLes naLlve Amerlcan phllosophles of chlld-rearlng, Lhe herlLage of early ploneers ln
educaLlon and youLh work, and conLemporary reslllence research. 1he Clrcle of Courage ls based ln
four unlversal growLh needs of all chlldren: belooqloq, mostety, loJepeoJeoce and qeoetoslty.
AnLhropologlsLs have long known LhaL naLlve Amerlcans reared courageous, respecLful chlldren
wlLhouL uslng harsh coerclve conLrols. neverLheless, Luropeans colonlslng norLh Amerlca Lrled Lo
'clvlllse' lndlgenous chlldren ln punlLlve boardlng schools, unaware LhaL naLlves possessed a
sophlsLlcaLed phllosophy LhaL LreaLed chlldren wlLh deep respecL. 1hese LradlLlonal values are
valldaLed by conLemporary chlld research and are conslsLenL wlLh Lhe flndlngs of SLanley CoopersmlLh
who ldenLlfled four foundaLlons for self-worLh: slgnlflcance, compeLence, power, and vlrLue.
1e Cra Pou and oLher organlsaLlons ln AoLearoa have adapLed Lhese four foundaLlons uslng concepLs
from 1e Ao Morl, namely: wbooo, lokeoqotooqo, Mooo Motoboke and Oboobo.
23
1he Clrcle of Courage componenL of Lhe Mala model ls useful for assesslng lndlvldual developmenL
and wellbelng, buL measures of wellbelng for groups requlre dlfferenL approaches. rofessor Mason
uurle (2006) suggesLs a way Lo measure Lhe wellbelng of whnau for example ls Lo assess Lhe
collecLlve capaclLy Lo perform Lasks LhaL are wlLhln Lhe scope and lnfluence of whnau.
Slx prlmary capaclLles are ldenLlfled by uurle:
1be copoclty to cote, $"0""'&+"0;", ls o ctltlcol tole fot wbooo especlolly lo tespect of cbllJteo
ooJ olJet membets. cote olso eotolls tbe ptomotloo of llfestyles tbot ote cooslsteot wltb tlkooqo
Motl, moxlmom well-beloq, moblllty ooJ loJepeoJeoce, foll pottlclpotloo lo soclety, ooJ
teclptocoteJ cote fot otbet wbooo membets. 1be best ootcome ls ooe wbete wbooo membets
bove o sttooq seose of lJeotlty, feel well coteJ fot, ote oble to eojoy poollty llfestyles wltb o seose
of loJepeoJeoce, yet temolo coocetoeJ oboot tbe wellbeloq of otbet wbooo membets.
1be copoclty fot qootJloosblp, -<-<,& +"(0;", expects wbooo to oct os wlse ttostees fot tbe
wbooo estote - wbeooo topooo (costomoty looJ), betltoqe sltes socb os flsbloq spots,
eovltoomeotol sltes of speclol wbooo slqolflcooce, otopo ooJ wbl topo. A Jesltoble ootcome ls
ooe wbete wbooo ossets locteose lo voloe ooJ wbooo membets ote octlvely lovolveJ lo Jeclsloo-
mokloq oboot tbe estote.
1be copoclty to empowet, 9%"'"$"0", ls o wbooo fooctloo tbot focllltotes tbe eotty of membets
of tbe wbooo loto tbe wlJet commoolty, os loJlvlJools ooJ os Motl. 1be wbooo mlqbt be tbe
qotewoy loto tbe motoe, ot loto spott, ot to scbool, ot to wotk. A qooJ ootcome ls ooe wbete
wbooo membets coo pottlclpote folly, os Motl, lo te oo Motl (tbe Motl wotlJ) ooJ te oo
wbool (wlJet soclety), ooJ wbooo ote well tepteseoteJ lo commoolty eoJeovoots.
1be copoclty to ploo obeoJ, 9%"'"+"'"+( +&'"0;", tepoltes o copoclty to ootlclpote tbe oeeJs of
fotote qeoetotloos ooJ to moooqe wbooo tesootces (bomoo ooJ pbyslcol) so tbot tbose oeeJs
moy be met. A qooJ ootcome wlll be ooe wbete systems ote lo ploce to ptotect tbe lotetests of
fotote qeoetotloos ooJ wbooo bove oqteeJ-opoo btooJ sttoteqles fot fottbet wbooo
Jevelopmeot.
1be copoclty to ptomote coltote, 9%"'"-?$"< +&'"0;", ls o fottbet wbooo fooctloo. lt JepeoJs
oo tbe copoclty to ttoosmlt looqooqe, coltotol voloes, oottotlves, sooq, moslc ooJ blstoty. A qooJ
ootcome ls ooe wbete wbooo membets bove occess to tbe coltotol betltoqe of tbe wbooo, ote
botb floeot lo te teo Motl, koowleJqeoble oboot wbooo betltoqe, ooJ octlvely soppott tbe
wbooo os tbe mojot oqeot of coltotol ttoosmlssloo.
1be copoclty fot cooseosos, 9%"'"9%"0"<0;"+"0;", teflects tbe oeeJ fot wbooo to Jevelop
Jeclsloo-mokloq ptocesses wbete cooseosos ls posslble ooJ collectlve octloo stteoqtbeoeJ. lo otJet
to teocb cooseosos tbete most be oppottooltles fot coottlbotloos to o sboteJ vlsloo ooJ ptocesses
tbot eooble wbooo to toke Jeclsloos lo o woy tbot ls folt ooJ cooslsteot wltb tlkooqo. 5ttooq
lotetcoooecteJoess wltblo tbe wbooo ooJ bettet ovetoll tesolts ls o JeslteJ ootcome of
cooseosool copoclty.
A Whnau Cra model based on Lhese slx capaclLles emphaslses progresslve advancemenL raLher Lhan
Lhe managemenL of adverslLy and Lhe focus ls on funcLlonal capaclLles. lor each capaclLy lL ls posslble
Lo ldenLlfy goals and lndlcaLors. lor example, Lhe capaclLy for guardlanshlp can be measured by
lncreases ln Lhe duraLlon, frequency and lnLenslLy of whnau Llme helplng ouL aL marae worklng bees,
whlle Lhe capaclLy Lo plan ahead mlghL be measured by Lhe esLabllshmenL of an educaLlon plan for
fuLure generaLlons.
1e Cra Pou kalmahl have been lmplemenLlng Lhe Whnau Cra framework and amongsL oLher
developmenLs deslgned and admlnlsLered slnce 2008 a Whnau CapaclLy Self-AssessmenL 1ool based
on Lhe Whnau Cra model proposed by rofessor uurle.
1hemes LhaL emerged Lhrough Lhe lnLervlews underLaken as Lhe key parL of Lhls pro[ecL can be allgned
closely wlLh Lhe Mala model - Lhemes relaLlng Lo Lhe lmporLance of Whnau, ukengaLanga, Mana
MoLuhake and Chaoha came Lhrough sLrongly as dld Lhe cenLrallLy of Lhe whnau capaclLles uurle
24
ldenLlfled. 1hls was an unexpecLed buL welcome afflrmaLlon of Lhe Mala model LhaL was noL
speclflcally bullL lnLo Lhe lnLervlew quesLlonlng buL came Lhrough anyway.

8(%& @ I|rst k|tes of assage
Whlle LradlLlonal blrLh rlLes have been explalned ln several general sources, Llsdon 8esL (1938) noLes
Lhe dlfference beLween Lhose pracLlced by lmporLanL as opposed Lo ordlnary famllles. lollowlng Lhe
blrLh of a flrsL born chlefly chlld Lhe people would assemble for ceremonlal rlLuals, Lhe mosL lmporLanL
belng Lhe Lohl, a klnd of bapLlsm. MakereLl (1986) suggesLs Lhe 1ohl rlLe ls a pracLlce for all chlldren,
buL for Lhe chlld of noble blrLh ln her area of 1e Arawa lL has exLra ceremony lnvolved:
1be cetemooy took ploce lo tbe eotly motoloq, befote ooyooe boJ pottokeo of fooJ, lo o toooloq
stteom, ot some blJJeo spot wblcb foceJ tbe tlsloq soo. 1be people wbo otteoJeJ tbe cetemooy
wete tbe poteots, qtooJpoteots ooJ oeot telotlves of tbe cbllJ, ooJ ooe ot two 1obooqo. wbeo tbey
teocbeJ tbe ploce ottooqeJ fot, tbe poteots woolJ stooJ lo ftoot by tbe stteom, wltb tbelt poteot
bebloJ tbem, ooJ so oo. 1be 1obooqo, wbo boJ tokeo off bls kokobo (clook), weot loto tbe stteom
weotloq ooly o topokl (optoo) of qteeo leoves, ootll tbe wotet teocbeJ bls plto, oovel. ne belJ
btoocbes of tbe qteeo kotomo (coptosmo tobosto) lo bls tlqbt booJ, ooJ wltb bls tloqo mool (left
booJ) wblcb be fotmeJ loto o cop, be took op some wotet ooJ-beqoo to kotoklo, tellloq
lotowbeooo, tbe petsoolfleJ fotm of wotet, tbot be oow stooJ os ooe wltb bet. 1beo o kotoklo wos
JltecteJ to lo-motoo, l.e. lo tbe poteot, soyloq tbot be wos o topo ooJ leotoeJ petsoo lo oll tltool
mottets, ooJ tbot be wos oow o poollfleJ petsoo to cotty oot tbls topo cetemooy, ooJ tbot be ploces
tbe cbllJ ooJet tbe mooo of tbe qoJs. ne tbeo Jlps tbe kotomo btoocb lo tbe wotet fot o momeot,
tbeo totos to toke tbe lofoot ftom tbe motbet wbo bos beeo bolJloq tbe cbllJ wltb lts beoJ testloq oo
bet tlqbt otm. ne ooJ tbe cbllJ toto ooJ foce tbe tlsloq soo, ooJ be tepeots tbe kotoklo tbot tbe cbllJ
be bolJs ls oow JeJlcoteJ to oqo otoo lo tbe beoveos, ot tbese wolmotoo vltqlo wotets of
1owbltlmoteo of lbotooql, of lopo-to-omlko, ooJ of loto-wbeooo-meo. Aftet tbls be tepeots tbe
oome wblcb bos beeo qlveo to tbe lofoot. wltb bls left booJ tbe 1obooqo covets tbe mootb ooJ
oosttlls of tbe cbllJ, tbeo sllps Jowo lo tbe wotet fot o momeot so tbot be ooJ tbe cbllJ ote coveteJ.
wbeo tbe cbllJ weot ooJet tbe wotet wltb tbe 1obooqo, be wos fteeJ ftom oll tbe evll lofloeoces of
tbe eottb, ooJ wos Jltectly ooJet tbe mooo of tbe qoJs.
1bls eoJs tbe too cetemooy, ooJ tbe 1obooqo booJs tbe cbllJ to lts fotbet, wbo booJs lt to tbe
motbet wbo stooJs oo bls left. 1be potty tbeo tetoto to tbe kloqo (vllloqe), ooJ os tbey qet oeot to
tbe kloqo, tbe osslstoot 1obooqo tepeots tbe wbokootooto wblcb tells tbe people ot tbe kloqo tbot
tbe too cetemooy ls ovet. ctles of noetemol, boetemol, welcome, welcome, teoJ tbe olt ftom tbe
mooy people ot tbe kloqo wbo bove oll qotbeteJ to ptepote o cetemoolol feost. Aftet tbe ottlvol,
tbe 1obooqo tepeots oootbet kotoklo oskloq tbot tbe cbllJ moy bove of tbe best lo fotote, ooJ lo tbls
tbe people jolo lo o sbott tespoose ot tbe eoJ. 1beo tbete ls o cetemoolol feost lo wblcb tbe poteots,
qtooJpoteots, ooJ oeot telotlves eot tbelt foot opott ftom tbe otbet people.
MakereLl (1986) goes on Lo descrlbe a number of oLher mllesLones for young chlldren lncludlng ears
belng plerced aL a young age (boLh ears for glrls, usually one for boys), Lhe Leachlng of household and
communlLy responslblllLles as soon as Lhe chlld ls old enough Lo undersLand, Llkanga relaLed Lo
mensLruaLlon and broader values connecLed Lo pracLlces of hosplLallLy, generoslLy and sharlng.

A,<0;"+"0;" - Learn|ng by Lxposure
?oung people were generally regarded as people of slgnlflcance Lo Lhelr local communlLy and Lrlbe ln
LradlLlonal Morl socleLy. llrsLhand accounLs from a number of blographles and mlsslonary dlarles
noLe LhaL even small chlldren were encouraged Lo conLrlbuLe Lo Lrlbal meeLlngs dlscusslng serlous
lssues and esoLerlc debaLes.
25
Larly mlsslonary Samuel Marsden (Llder, 1938) noLed Lhe pracLlce of chlldren belng Laken Lo meeLlngs
Lo llsLen Lo dlscusslons on a range of lssues.
1be cblefs toke tbelt cbllJteo ftom tbelt motbets bteost to oll tbelt pobllc meetloqs, wbete tbey beot
oll tbot ls solJ opoo polltlcs, tellqloo, wot etc, by tbe olJest meo. cbllJteo wlll ftepoeotly osk
poestloos lo pobllc coovetsotloo ooJ ote oosweteJ by tbe cblefs. l bove ofteo beeo sotptlseJ to see
cbllJteo slttloq omooqst tbe cblefs ooJ poyloq close otteotloo to wbot wos solJ. 1be cbllJteo oevet
oppeot ooJet ooy embottossmeot wbeo tbey oJJtess o sttooqet wbom tbey oevet sow. lo evety
vllloqe tbe cbllJteo, os sooo os tbey leotoeJ ooy of oot oomes, come op to os ooJ spoke to os wltb
tbe qteotest fomlllotlty.
Such learnlng by osmosls encouraged chlldren Lo Lake an lnLeresL, from a young age, ln maLLers of
huge slgnlflcance Lo Lhe wlder klnshlp communlLy. Powever, Workman (2010) suggesLs LhaL by Lhe
laLe 1940's and early 1930's, chlld rearlng pracLlces had changed.
lt become cleot to me by tbe tlme l wos 8 ot 9, tbot tbete wete cbllJteo totoloq op ot scbool, wltb
btolsloq ooJ lojotles, wltboot ptopet fooJ, ooJ flltby clotbloq. we oll koew wbo tbose wbooo wete,
ooJ tbelt Jysfooctloo testeJ beovlly oo tbe sboolJets of os oll.
Penry SLowell clLed ln Crbell (1978) suggesLs Lhe facL LhaL a chlld was consldered Lo belong Lo Lhe
whnau, hapu and lwl lmposed conslderable responslblllLles on Lhose charged wlLh Lhe chlld's
lmmedlaLe care:
loteots lotqely belJ tbelt cbllJteo lo ttost fot tbelt lmmeJlote telotlves ooJ tbe ttlbe qeoetolly. lf o
cbllJ tbot wos ooJet tbe cote of lts poteots met wltb oo occlJeot ooJ lost lts llfe, o tooo-moto, ot
tolJloq potty, wos otqoolseJ oqolost tbose poteots by tbe telotlves ooJ ttlbe. 1bls potty ptoceeJeJ to
tbe poteots' teslJeoce ooJ sttlppeJ tbem of tbelt possessloos. 1be object tbos setveJ wos o two-folJ
ooe, lt wos o wotoloq to otbet poteots to be cotefol of tbe cbllJteo, ooJ lt secoteJ compeosotloo fot
tbe loss of o membet of tbe ttlbe.
Mereana Moklklwa PuLchen ln C'8egan and 8anglpuna (2009) remembers Lhe close knlL relaLlonshlps
LhaL exlsLed ln her 20
Lh
CenLury communlLy conLexL:
vetyboJy koew eocb otbet wbete l qtew op. wbeo o cbllJ wos boto tbe wbole commoolty come oot
to celebtote.
Slmllarly naoml 8unker recalls Lhe lmporLance of muLual ald and celebraLlon:
Ooe tbloq tbot wos lmpottoot fot oll of os, oo mottet bow bosy llfe mlqbt bove beeo, wos tbot we oll
pltcbeJ lo ooJ belpeJ oot wltb tbe wotklooJ ooJ we olwoys, olwoys boJ tlme fot fomlly foo.
Accordlng Lo ?oung (1998) Morl usually came from large famllles. A poeLlc expresslon from Lhe
urapurawheLu LukuLuku panel ln Lhe Auckland Museum (1997) suggesLs:
1be Motl Jeslte fot o lotqe fomlly ls o ttolt booJeJ Jowo ftom oot oocestots. Ceoetolly speokloq, o
moo wbo vlsoollses blq tbloqs osoolly bos o lotqe fomlly, tbe beoJ of o smoll fomlly ls ofteo mote
ptooe to tblok ooJ ploo oottowet, lo o mote cltcomsctlbeJ moooet.
8ecause Morl came from large, exLended famllles, adolescenLs were used Lo recelvlng famlly
guldance, had relaLlvely low alleglance Lo one's own self-esLeem and belng parL of someLhlng blgger
Lhey cooperaLed Lo accommodaLe Lhe needs of Lhelr communlLy ln Lhe wlder whnau and hapu.
lor Plroa (1930) formal educaLlon began wlLhln Lhe home. 1he elemenLs of knowledge LaughL from an
early age were Lhlngs llke Lrlbal hlsLory, local myLhology and folklore, Lhls was Lhe phllosophy of
Llpuna, whlch conLlnues Lhrough adolescence. lL was Lo Lhe adolescenL's beneflL LhaL Lhelr eagerness
Lowards Lhe learnlng process ln Lerms of undersLandlng Lhrough narraLlve sLorles and folklore were
lnLenLlonally Lrlggered by Lhe slmple facL LhaL Lhe persons menLloned ln Lhese sLorles acLually exlsLed
and one could Lrace Lhelr whakapapa Lhrough moLeaLea, krero and consLanL afflrmaLlon from
whnau.
26
Plroa suggesLs pre-colonlsaLlon Morl had a very sLrucLured communlLy and personal llfe. ?oung
males Lended Lo work wlLh Lhelr faLhers Lo learn skllls of house-bulldlng, flshlng and fowllng. 1he
hlghesL crafL a young Morl male could aLLaln was LhaL of apprenLlce Lo an elder carver or LaLLoolsL.
Some youLh were dedlcaLed Lo 1u (Lhe war god) and as such were glven mlllLary lnsLrucLlon. upon
graduaLlon Lhe youLh became Loa Laua (bloodled warrlor). Some youLh were reglsLered under 8ongo
and learned agrlculLure. 1hey were apprenLlced Lo food experLs and LaughL correcL rlLual Lo 8ongo ln
order Lo produce prollflc crops. 1he food culLlvaLor was noL as glorlfled as Lhe warrlor. Powever:
.tbe fome of tbe wottlot wos ttoosleot bot tbe fome of tbe ptoJocet of fooJ wos eoJotloq.
Sons of chlefs and prlesLs were glven a very hlgh sLandard of educaLlon. 1hese young men were
chosen noL for Lhelr lnLellecLual ablllLy buL because of Lhelr blrLhrlghL. 1hese young men were LaughL
aL whare wananga (speclallsL places of hlgher learnlng).
MakereLl (1986) descrlbes ln deLall how boLh glrls and boys acqulred knowledge and skllls from Lhelr
parenLs, grandparenLs and Lhe wlder communlLy. ln Lhls passage she recounLs how boys were LaughL
essenLlal hunLlng, gaLherlng and Lechnlcal skllls:
ltom tbe oqe of slx to tbot of flfteeo ot slxteeo, tbe fotbet ooJettook tbe boy's ttololoq, ooJ tbe
qtooJfotbet took o qteot pott os well. 1bey tooqbt blm to be bospltoble ooJ qeoetoos, ooJ to sbote
ooy Jellcocy be mlqbt be eotloq. A poteot woolJ osk fot o pottloo so os to teocb tbe boy
ooselflsboess, tbooqb lf tbete wete ooly o llttle klookl, ot tellsb, poteots llkeJ to qlve lt to tbelt
cbllJteo, wbo ote wltb tbem. loteots JlJ mooy tbloqs ooJ JevlseJ mooy metboJs to teocb cbllJteo
qooJ boblts ooJ o qeoetoos ootote. 1be boy wos tooqbt to see tbot evetyooe boJ klookl befote
eotloq bls.
As be qtew op, be wos tooqbt oll tbe tbloqs tbot bls fotbet JlJ. ne occompooleJ blm to tbe
coltlvotloos, ooJ leotoeJ to ose tbe ko lo plootloq tbe komoto, ooJ tbe sooqs wblcb occompooleJ tbe
movemeots of tbe wotkets. ne leotoeJ tbe plootloq of komoto ooJ toto, ooJ bow to bollJ tbe wboto,
tbe opeo stote-boose oo posts, ooJ tbe mokloq of tbe potoko (closeJ stote-boose), ooJ bow to Jlq
tbe too, tbe plt lo tbe qtoooJ fot stotloq komoto. ne leotoeJ bow to boot ooJ soote bltJs, of wblcb
tbete wete mote tboo two booJteJ specles, ooJ bow to moke blookl, ttops fot eels, oets fot seo
flsbloq, ooJ oets fot cotcbloq loooqo ooJ pobote, tbe smoll flsb lo tbe lokes, ooJ bow to Jlve fot
kooto ooJ kokobl, tbe ctoyflsb ooJ ftesb-wotet mossels. 8y tbe tlme be wos elqbt ot oloe, be boJ
leotoeJ o qooJ Jeol oboot tbese ooJ otbet metboJs of ptocotloq fooJ.
ne occompooleJ bls fotbet ooJ telotlves to tbe fotest, ooJ wotcbeJ tbem cottloq Jowo ttees ooJ
ptepotloq loqs fot tbe booses, ot bewloq tbem oot fot coooes, oll lobotloos wotk wblcb took o looq
tlme wltb tbelt ptlmltlve lmplemeots, ooJ leotoeJ bow to cboose ttees fot o coooe ot boose, ooJ to
cot tbem Jowo ooJ toke tbem looq Jlstooces to tbe kloqo, ot to tbe tlvet ot loke. ne leotoeJ bow to
cot tlmbet fot tbe wbote (booses) ooJ fot bollJloq tbe po, fottlfleJ vllloqes.
Moon (2008) Lalks abouL Lhe 'absorpLlon' meLhod of learnlng ln LradlLlonal socleLy:
losteoJ of Jetolls beloq btooqbt toqetbet lo o oeot otJet ooJ tbeo cleotly spelt oot fot people to
sctotlolse tbeo, ttoJltlooolly, tbete wos mocb qteotet loslsteoce ploceJ oo tbe powet of soqqestloo
ooJ of tbe ofteo oospokeo ptocess of obsotptloo. oo koow, nobepo boJ tolJ me, sometlmes wbeo
Moooko tbe tobooqo wooteJ to teocb me sometbloq, be woolJ soy ootbloq. AoJ Moooko wos tbe
qteotest tobooqo lo tbls oteo wbeo l wos smoll.
Moon also noLes Lhe 'observaLlon' meLhod of learnlng employed ln a broader way by Lhe propheL 8ua
kenana durlng hls Llme ln 1aneaLua as he was exposed Lo Luropean seLLler socleLy:
1be 1ooeotoo petloJ - lf lt coo be so tlqlJly JelloeoteJ - wos o tlme of leotoloq fot koo. ne
wltoesseJ tbe qtowloq qop lo weoltb betweeo Motl ooJ tbe otopeoo settlets ooJ, totbet tboo
slmply tevett to teseotmeot ot tbls foct, be obsetveJ tbe pottetos ooJ ptoctlces tbot moJe tbe
otopeoos soccessfol. lo pottlcolot, be ooteJ tbe metboJs of byqleoe ptoctlseJ lo tbelt boosebolJs.
27
1be seeJs of tbese lessoos flootlsbeJ lo bls fettlle mloJ, ooJ wete sbottly to stott beotloq ftolt lo oo
ooexpecteJ woy.

Cu|tura| Va|ues 1ransm|ss|on
Larly observers made menLlon of Lhe sophlsLlcaLed soclal order LhaL prevalled ln Morl socleLy and Lhe
sysLems used Lo Lransfer values and malnLaln Lhe good order of socleLy and communlLles.
SLack (1898) respecLed Lhe value sysLem LhaL prevalled ln Morl socleLy as he saw lL:
lo tbelt soclol ooJ Jomestlc telotloos, mocb botmooy ooJ qooJ feelloq ptevolleJ. 1bey wete
cootteoos lo tbelt bebovloot towotJs eocb otbet, ooJ so oowlllloq to bott tbe feelloqs of otbets, tbot
lo cooveyloq boJ ooJ stottlloq oews tbey employeJ o sooq ot pooteJ o soyloq of well-koowo
meooloq. Aoyooe qollty of toJe bebovloot wos spokeo of os ooe wbo boJ oo poteots- ooe botcbeJ
ftom o cockoos eqq. lf tbey met oo eoemy lo tbe compooy of ooe of tbelt owo ftleoJs ooJ ollles, oo
mottet bow JeoJly tbe feoJ betweeo tbem mlqbt be, tbey woolJ be polte clvll to tbe eoemy, ooJ Jo
ootbloq to botm blm wblle wltb tbelt ftleoJ, fot feot of qlvloq blm polo.tbelt cblvoltoos cooJoct oo
some occosloos towotJs tbelt foes wos vety temotkoble - petbops lmpetllleJ except lo tbe oqe of
kolqbtbooJ.
SLack lauded Lhe peace-fllled socleLy of abundance LhaL whnau en[oyed before colonlsaLlon:
uotloq tbe ceototles wblcb pteceJeJ oot occopotloo, tbe otJlooty llfe of tbe people lo tlmes of peoce
wos pleosoot ooJ oqteeoble. 1be people possesseJ oo obooJooce of fooJ, oo oqteeoble ooJ beoltby
occopotloo of mloJ ooJ boJy. ocb seosoo of tbe yeot ooJ eocb pott of tbe Joy boJ lts ollotteJ wotk
ot omosemeot botb fot meo, womeo ooJ cbllJteo. 1be womeo, beslJes socb boosebolJ Jotles os tbe
ptepototloo of fooJ ooJ cleoosloq tbelt booses, moJe tbe clotbloq ooJ beJJloq tepolteJ fot tbelt
fomllles. 1bey qotbeteJ tbe flox ooJ tl-polm flbtes oseJ, ooJ ptepoteJ ooJ wotkeJ tbem op loto o
votlety of qotmeots, ooJ wbeo flolsbeJ wete beootlfol speclmeos of booJlwotk. 1be cbllJteo ployeJ
o votlety of qomes wltb top, bolls, kltes, ooJ swloqs. 1be yootb eoqoqeJ lo wtestlloq ooJ toooloq,
leoploq wltb poles, sklpploq lo spooJs of 10 ot o Jozeo toqetbet, ooJ foot- ooJ coooe toces. 1be meo
qotbeteJ tbe fooJ lo wbotos ot stotetooms.
lt ls loJeeJ, sotptlsloq to floJ o people. possessloq socb elobotote tbeotles oboot tbe otlqlo of oll
tbloqs - tbeotles wltb cootolo ttoces of o pbllosopby wblcb evlJeotly belooqeJ to o petloJ of blqbet
meotol coltote.
ArLhur Plwl Couch (1987) recalled Lhe opporLunlLy he had Lo be lnsLrucLed by hls parenLs and
grandparenLs 'elders' ln Lhe 'good Lhlngs of llfe':
.tbe pleosote we wbo ote qtowloq olJ sbote os we slt ooJ wotcb oot qtooJcbllJteo ot ploy. we
tblok of oot poteots ooJ qtooJpoteots, of tbe tbloqs tbey tolJ os oboot tbelt eotly llfe, ooJ oboot
lotet, wbeo tbey boJ qtowo olJet ooJ wete olloweJ to slt wltb tbelt elJets ooJ be losttocteJ lo tbe
qooJ tbloqs of llfe. Also wbete oot to qo to collect fooJ ot fltewooJ becoose socb ploces wete topo.
Couch lamenLs whaL he conslders a lack of appreclaLlon ln conLemporary Morl socleLy for Lhe ways of
Lhe old people:
Oot elJets wete o ptooJ people, koowloq tbey wete tbe JesceoJoots of o qteot toce. wbeo ooe looks
otoooJ oow, ot teoJs tbe oewspopet, ooe bows tbe beoJ lo sottow ot tbe loJlffeteoce of tbls ooce
mlqbty people. lf ooly mote of oot yoooq folk coolJ look bock ot tbe stteoqtb, botb pbyslcol ooJ
meotol, of tbelt fotebeots, Motl oomes woolJ oot occopy so ptomloeot o ploce lo tepotts of tbe low
cootts. All ovet New 2eolooJ effotts ote beloq moJe to tekloJle tbot ptlJe of toce lo oot yoooq folk,
tbtooqb coltotol qtoops ooJ bettet eJocotloo.1bey bove llveJ ovet o ceototy wltb tbe lkebo, ooJ
wltb tbelt bockqtoooJ os o ptooJ ooJ loJepeoJeot people, tbey sboolJ be oble to flqbt tbelt owo
woy to o soccessfol coteet lf tbey woolJ bot tty.


28
/<')0;"+"0;" B C)0+(,&0; D: E2F),5
Cne of Lhe mosL common and lmporLanL sLraLegles was where an elder (pukenga) Look a young
person under Lhelr care and LaughL Lhem dlrecLly as a menLor Lo feed Lhem knowledge. 1he sLudenL
would accompany Lhe elder Lo hul and speclal occaslons - Lhe chlld funcLlonlng as a llnk beLween
generaLlons LhaL ensured survlval of crlLlcal knowledge abouL connecLlons beLween people, places and
Lhe naLural world (Slrllng & Salmond, 1980).
As a chlld grew Lo adolescence Lhey became more connecLed Lo Lhelr surroundlngs. Plroa (1930)
sLaLes LhaL when a boy chlld enLered hls Leens, he had passed Lhrough Lhe sLage of prlmary educaLlon
and, so far as reo was concerned, he now came under Lhe lnfluence of Lhe publlc speakers and oraLors
of hls Lrlbe (pg.360).
McCarLhy (1997) noLes Lhe lmporLance of elders ln Lhe Lransmlsslon of values and knowledge:
lJetly people, os teposltotles of coltotol koowleJqe, ploy oo loteqtol pott lo eosotloq ooJ osslstloq
lo tbe Jevelopmeot of o Motl cbllJ's koowloq wbo be ot sbe ls. 1bls ls o fotm of ooJetstooJloq
wblcb exteoJs beyooJ koowloq yoot qeoeoloqy, to locloJe koowloq yoot blstoty os tolJ by yoot owo
people, beloq skllfol lo yoot looqooqe, tecoqolsloq tbe ooooces of yoot coltote tbot moke yoo
Jlffeteot ftom oootbet, ooJ owoloq o wotlJ vlew tbot ls Jlstloctlvely Motl.
Mlkaere (2002) suggesLs Lhere were many reasons why chlldren were ralsed by adulLs oLher Lhan Lhelr
blrLh parenLs aL dlfferenL sLages ln Lhelr llves:
1om 5mllet sospects tbot ooe of tbe teosoos wby be wos tokeo by bls potetool qtooJmotbet ot blttb,
oslJe ftom costom (wblcb, lo bls wbooo, wos tbot tbe fltst-boto woolJ be tokeo by tbe potetool
qtooJpoteots), wos tbot be wos exttemely lll. letbops, llke 1omo-ool-kl-te-tooql, bls qtooJmotbet
boJ tbe speclol skllls tepolteJ to ootse tbe boby bock to beoltb.
ln parLs of Lhe counLry llke 1e Walpounamu, many Morl young people experlenced a confuslng
menLorshlp from Lhelr elders ln relaLlon Lo Lhelr own culLural ldenLlLy. 8ernlce 1alnul ln Lhe sLudy by
C'8egan and 8anglpuna (2009) recalls:
we qtew op wltb o beoltby tespect fot tbe wotJ tespect. we wete sottoooJeJ by tole moJels wbo
tooqbt os to tespect tbose lo ootbotlty, plos oot elJets. 1bey oevet meotlooeJ Motl to os lo teqotJs
to ooytbloq (wblcb fot me, sboweJ o lock of tespect, bot olso o lock of koowleJqe of ooytbloq
coocetoloq Motl). 1be cbllJteo ot scbool wete oot bockwotJ lo sbowloq tbelt Jlstespect towotJ
Motl. novloq o lkeb oome ooJ beloq foltlsb let me off tbe book, bot my slstet, nolo wboteolkoo,
wos olwoys teoseJ, wblcb wos wby sbe cbooqeJ bet oome lotet to Iooo 5mltb.
Mlkaere (2002) clalms LhaL [usL as chlldren had Lhe rlghL Lo know Lhelr whakapapa, Lo be secure ln
Lhelr ldenLlLy and Lo expecL supporL from Lhe adulLs wlLhln Lhelr whnau, Lhe prlnclple of reclproclLy
operaLed Lo ensure LhaL Lhey also carrled responslblllLles Lo Lhe whole whnau.
wbeo 1omotl coltos JeclJeJ tbot be woolJ llke to tolse bls slstet's cbllJ, be ooJetstooJ (by vlttoe of
tbe woy lo wblcb bls owo fote boJ beeo JeclJeJ wbeo o cbllJ) tbot be boJ to oeqotlote wltb bls owo
poteots lo otJet to obtolo tbe cbllJ. lt coolJ oot be tesolveJ slmply betweeo bls slstet ooJ blmself, os
lt wos oo lssoe tbot offecteJ tbe wlJet wbooo.
8eclproclLy of responslblllLy ls parLlcularly apparenL for chlldren who were chosen for Lhe purpose of
belng schooled ln Lrlbal knowledge by Lhe elders. As ere clLed by Mlkaere (2002) noLed such chlldren:
woolJ be expecteJ to soppott ooJ oJvlse jtbelt] qeoetotloo ooJ yoooqet membets Jotloq tbelt
oJoltbooJ, pottlcolotly tbose wbo wete closely teloteJ.
SomeLlmes young people would acqulre noL only skllls and knowledge from Lhelr elders buL also
aLLlLudes. Pohepa kereopa clLed ln Moon (2008) descrlbes how 8ua kenana challenged LradlLlonal
sysLems buL used Lhe ways learnL from Lhe 'old people' ln Lhe process of changlng LradlLlon:
koo tbe ptopbet wos o teocbet fot tbe people. ne wos oble to be o teocbet becoose be poestlooeJ
tbloqs ooJ testeJ tbloqs. wbeo be testeJ topo, be tooqbt people tbot topo JlJo't oeeJ to coottol
29
tbem ooy mote llke lt JlJ lo tbe olJ Joys. AoJ wbeo be poestlooeJ tbe spltlt tbot tolJ blm to beol tbe
people - ooJ be oosweteJ lt bock ooJ tolJ lt tbot be wooteJ to beol tbe looJ losteoJ - well, tbey
woolJ ptobobly too off os fost os tbey coolJ. 8ot be wos o teocbet, ooJ be boJ leotot ftom tbe olJ
people bow to Jo oll tbose tbloqs."
Moon suggesLs LhaL rlLes of passage could sLarL very young for Lamarlkl seL aslde for speclal funcLlons
ln socleLy:
nobepo ls ooe of tbe vety lost of tbot most select qtoops lo ttoJltloool Motl soclety. tbe tobooqo.
1obooqo ote o closs wblcb Jefy eosy Jesctlptloo. Most books ttooslote tbe tetm os oototol ot
ttoJltloool beolets, expetts oo ttoJltloool Motl tellqloo, tbe bolJets of oll tbe lmpottoot ooJ socteJ
koowleJqe of tbe commoolty, ooJ people wbo ote teveteJ ooJ teqotJeJ os beloq olmost soctosooct.
et, os be exploloeJ ooJ teveoleJ to me ovet tbe cootse of oot Jlscossloos, tbete wos mocb mote to
lt tboo tbls. lltst, tobooqo ttoJltlooolly wete selecteJ ot o vety yoooq oqe, os wos tbe cose wltb
nobepo.
8y conLrasL, SLack (1898) reflecLs on Lhe very democraLlc naLure of some knowledge, parLlcularly
whakapapa:
A vety occotote koowleJqe of ttlbol qeoeoloqles wos tbetefote tepolteJ..tbls koowleJqe wos oot
coofloeJ to o closs of leotoeJ qeoeoloqlsts, bot wos possesseJ by evety tooqotlto ot ootlve
qeotlemoo..eocb ooe ftom cbllJbooJ op wos obllqeJ to moke tbls sobject o coostoot stoJy, ooJ tbe
pobllc tecltols wblcb wete belJ ot ftepoeot lotetvols kept tbe oomes ooJ focts coooecteJ wltb tbem
olwoys ftesb lo tbelt memotles, fot beslJes tbe oomes of tbelt oocestots lt wos belJ to be epool
lmpottooce to koow tbe JeeJs fot wblcb tbey wete JlstloqolsbeJ.
SLack ls clearly lmpressed by Lhe knowledge Lransference sysLem he ldenLlfles ln Morl socleLy:
1o otopeoos wbose memotles bove oot beeo exetclseJ ooJ ttoloeJ to tbe some exteot tbot tbe
Motl memotles wete, lt seems olmost locteJlble tbot so lotqe omooot of koowleJqe oo socb o
votlety of sobjects coolJ bove beeo ptesetveJ fot ooy leoqtb of tlme by otol ttoJltloo. 8ot teseotcb
sbows lofotmotloo bos beeo booJeJ Jowo cottectly .lJeotlcol lo evety pottlcolot polot.
veo lo tbe obseoce of o wtltteo looqooqe, tbe Motls wete eoobleJ to occototely ptesetve tbelt
blstoty. closses fot losttoctloo lo tbe votloos sobjects of koowleJqe coltlvoteJ by tbe people exlsteJ
lo evety ttlbe. 1bese closses, wblcb wete belJ lo o bollJloq speclolly set opott fot tbe potpose, colleJ
tbe wbote-po-tkoo, ot Atmooty, wete opeo ooooolly wltb qteot cetemooy ot tbe beqlooloq of
wlotet.tbe closses wete kept opeo fot oboot J mootbs. losttoctloo wos lmpotteJ by o booJ of
tobooqos ot skllleJ petsoos. 1be sobjects tooqbt comptlseJ tbe mytbs telotloq to tbe otlqlo of oll
tbloqs, ooJ to tbe qoJs ooJ tbe Jeml-qoJs, tbe tellqloos bellefs of tbe toce, cbotms ooJ locoototloos,
tbe toles of topo, leqeoJs, fobles, blstoty (ootloool ooJ ttlbol), lows, qeoeoloqles, tteotmeot of
Jlseoses, osttooomy, oqtlcoltote, etc. 1be most ptoflcleot of tbe poplls ttoloeJ lo tbese scbools
fotmeJ tbe leotoeJ closs, fot wblcb tbe tobooqos wete ftom tlme to tlme cboseo
8ecenL sLudles on reslllency amongsL young people show LhaL processes LhaL operaLe aL famlly level
are lmporLanL ln asslsLlng famllles Lo cope wlLh adverslLy (Mackay, 2003). non-resldenL and oLher
faLher flgures have an lmporLanL role Lo play ln promoLlng developmenL of chlldren ln slngle moLher
famllles and approaches requlre senslLlvlLy Lo famllles culLures and values.
ln a revlew of Lhe role of ldenLlLy ln whnau developmenL, Moeke-lckerlng (1996) suggesLs LhaL
formaLlon of a secure whnau ldenLlLy ls llkely Lo conLrlbuLe Loward an overall sLable Morl ldenLlLy.
1he creaLlon of an envlronmenL where a sense of secure well-belng among members of a whnau ls
nurLured, leads Lo members consLrucLlng a whnau and Morl ldenLlLy LhaL ls meanlngful.



30
=%",) ="0"0;" B Iorma| Learn|ng Inst|tut|ons
1he 1apu School of Learnlng ls descrlbed by some, as havlng a slmllar naLure as of wnanga, where
sLudenLs came LogeLher ln order Lo learn, Lalk, Leach and adapL knowledge of mLauranga Morl
wlLhln a culLurally endorsed envlronmenL. 8esL (1924) menLlons 1he 1apu school of learnlng wlLhln hls
wrlLlngs wlLh a focus on Lhe role Lhese faclllLles played ln sclence educaLlon:
lt wos tooqbt lo tbe topo scbool of leotoloq tbot wotet ls ooe of tbe cblef coostltoeots ot oecessltles
of llfe. lt ls molstote tbot cooses qtowtb lo oll tbloqs, otbet oecessoty oqeots beloq tbe soo, tbe
mooo, ooJ tbe stots. lockloq molstote, oll tbloqs woolJ foll oo eottb, lo tbe beoveos, lo tbe soos, tbe
mooos ooJ tbe stots of oll teolms. clooJs ote mlst-llke emoootloos otlqlootloq lo tbe wotmtb of tbe
boJy of tbe ottb Motbet. All tbloqs possess wotmtb ooJ colJ, oll tbloqs cootolo tbe elemeots of llfe
ooJ of Jeotb, eocb oftet tbe moooet of lts kloJ. lt wos 1ooe (petsoolfleJ fotm of tbe soo) ooJ
1owbltlmoteo (petsoolfleJ fotm of wloJs) wbo seot bock tbe mlsts to eottb lo tbe fotm of tolo, os o
meoos of cbetlsbloq ooJ beoefltloq oll tbloqs, fot oll tbloqs obsotb molstote, eocb oftet tbe moooet
of lts kloJ. Alt, molstote, wotmtb, wltb votloos fotms of sosteoooce, wete tbe otlqlo of tbe Jlffeteot
fotms otoooJ os, of tbe Jlffeteoces lo socb fotms, os lo ttees, lo betboqe, lo losects, bltJs, flsb,
stooes, ooJ solls, tbese tbloqs coottol socb fotms, ooJ tbelt qtowtb. neoce Jeotb ossolls oll tbloqs oo
eottb, lo tbe wotets, lo tbe soo, tbe mooo, ooJ tbe stots, lo tbe clooJs, mlsts, tolo, ooJ wloJs, oll
tbloqs cootolo tbe elemeots of Jecoy, eocb oftet tbe moooet of lts kloJ.
8orn around 1830, aL an early age Pone 1aare 1lkao had been conslgned by hls faLher Lo Lhe care of
Lwo noLed Lrlbal scholars of kal 1ahu, koroko and 1uauau, for nearly 10 years. 1hls lald Lhe
foundaLlons of an encyclopaedlc knowledge of kal 1ahu naLural lore and hlsLory perLalnlng Lo Lhe
CanLerbury area. 1lkao (1990) provlded some comparlson beLween lessons from hls Llme ln Lhe
Wharekura and Lhe Leachlngs of wesLern sclence:
1be wblte moo ls tooqbt tbot tbe wotlJ ls toooJ llke oo otooqe, bot l wos tooqbt tbot lt toooJ llke o
plote. oo leoto tbot lt ls toooJ llke o boll, bot l leotoeJ tbot lt ls flot llke o plote, ooJ l stlll belleve
tbls. 1be Motls of olJ solJ tbe wotlJ ls flot, oot o qlobe, bot tbey oevet solJ bow tblck lt ls. 1be
wblte moo ls vety wlse lo mooy woys, bot be ls wtooq lo soyloq tbe eottb ls oot spteoJ oot flot.
Aocleot sooqs soy tbe wotlJ ls cltcolot ooJ tbot tbe sooJ lles toooJ lt llke o tlm, ooJ tbot ootslJe ooJ
beyooJ tbls ls spoce.
1lkao also provldes some descrlpLlon on Lhe orlgln and purpose of Wharekura:
1be qeoetol oome fot oot Motl scbools wos Wharekura, bot tbete wete Jlffeteot btoocbes ot
colleqes wblcb boJ Jlffeteot oomes.... 1be fltst wharekura of oll wos belJ lo tbe beoveos ooJ ftom
tbete wos btooqbt Jowo loto tbe fltst qteot Pawalkl, ftom wbeoce lts cootse coo be followeJ tbtooqb
oll Pawalkls ooJ tbeo oo to New 2eolooJ. 1be teocbloq of oll tbe lote qotbeteJ os tbe toce mlqtoteJ
oowotJ ooJ tbls teocbloq wos Jooe lo o bollJloq colleJ tbe Wharekura.
1be Wharekura wos oo lmpottoot tbloq lo oocleot Joys. nete tbe Lohukas, ot leotoeJ meo of tbe
ttlbe, tooqbt tbe yootbs tbe Jlffeteot sobjects of Motl eJocotloo. lt wos o blq bollJloq ooJ wos Lapu
(socteJ). 1be teocbloq lo lt beloq Jooe by olqbt, tbe llqbt oecessoty wos sopplleJ by totcbes. 1be
Lohuka wbo wos qoloq to lmpott losttoctloo weot to tbe Luahu (oltot) fltst ooJ tbete solJ karakla.
ltom tbete be ptoceeJeJ to tbe wharekura ooJ tooqbt tbe selecteJ yootbs of tbe commoolty wblle
tbe test of tbe lobobltoots wete osleep, tbe ovetoqe leoqtb of tbe lessoos beloq oboot foot boots.
1lkao suggesLs Lhere were Lhree dlvlslons of learnlng or Lhree colleges or schools LhaL rangaLahl
progresslvely learnL Lhrough:
Whare-pu-rkau to teocb tbe otts of wot ooJ tbe ose of weopoos, tbe Whare-malre to Jlspeose
qeoetol losttoctloo olooq cettolo lloes, ooJ tbe Whare-kura to ptesetve tbe koowleJqe of cteotloo, of
tbe qoJs, of tbe otlqlo of tbloqs, ooJ of tellqloo. A yootb woolJ fltst of oll qo to tbe Luahu (oltot),
tbeo tbooqb tbe Jlffeteot colleqes of Motl eJocotloo, ooJ tbeo bock to tbe Luahu to flolsb bls
cootse. 8y tbe tlme be boJ Jooe oll tbls folly, ooJ lf bls mloJ wos cleot ooJ olett, be koew os mocb os
tbe olJeo Motls coolJ teocb blm.
31
Mah| 1o|: outh, Art & Craft
A small number of youLh became crafLsman and arLlsLs. WheLher lL was lnLeresL or presumed
blrLhrlghL (LradlLlon of a cerLaln famlly), for a youLh Lo speclallse ln crafL such as whakalro and La
moko, Plroa (1930) sLaLes LhaL:
1be oJolesceot boJ to be tooqbt by o tobooqo. nls oppteotlcesblp wos commeoceJ by oo loltlotloo
cetemooy lo wblcb tbe tltool btooqbt blm ooJet tbe fovoot of tbe toteloty qoJ of tbe pottlcolot ctoft.
1be stoJeots ooJetstooJloq wos tbeteby polckeoeJ, bls eots become mote teceptlve to losttoctloo,
bls memoty teteotlve ooJ bls booJ skllfol. 1be ottooqemeots wete osoolly moJe by koomtoo bot
sometlmes tbe keeo Jeslte of tbe boy wos tecoqolseJ by tbe ctoftsmoo. (pg. 361)
Speclflc rlLuals were ofLen performed aL Lhe sLarL of an apprenLlceshlp. Plroa (1930) recalls Porl
ukehlka a masLer bullder and carver of Whanganul, whom Lold hlm hls own sLory abouL becomlng an
apprenLlce ln hls youLh when Lhe wharepunl of Lhe 1akarangl famlly 1e aku was belng bullL aL uLlkl.
8ecause of Porl's eagerness Lo learn Lhe crafL of whakalro, Lhe head carver sald Lo hlm klndly meeL
me over Lhere on Lhe bank of Lhe rlver [usL before sunseL". AL Lhe place and Llme appolnLed Lhe old
man Lold horl Lo remove hls cloLhlng, Lhey waded ouL lnLo Lhe waLer Lo walsL depLh. !usL as Lhe sun
was seLLlng, Lhe masLer carver reclLed a rlLual chanL, sprlnkled Lhe boy wlLh waLer and Porl became an
enLered apprenLlce ln Lhe excluslve gulld of bullders and carvers.
1a moko, accompanled by many rlLes and rlLuals, was seen as a rlLe of passage, a sLep from puberLy
lnLo adulLhood, for boLh men and women. SLowell (2009) reporLs an lnLervlew wlLh 8lckl WalLokla of
Whanganul and hls vlews on Lhe long and complex processes of recelvlng La moko. 1he process
sLarLed wlLh geLLlng permlsslon from elders: respecLed people who have lnformaLlon and knowledge
LhaL connecLs Lo Lhe person. 1he deslgns showed Lhe lndlvldual's geneology, sLaLus and poslLlon wlLh
Lhe famlly, gender, lwl and hapu. 1a moko pracLlLloners could brlng lnLo Lhe deslgns an lndlvldual's
aLLrlbuLes, pasL evenLs or LalenLs. 1he moko could glve Lhe recelver dlrecLlon ln llfe and provlde Lhe
symbollc proLecLlon of Lhe ancesLor deplcLed. 1a moko was a source of prlde, showlng Lhe wearer had
greaL characLer, and lL could also be a heallng. AdolescenLs preparlng Lo recelve La moko had Lo be
mlndful of all Lhese Lhlngs.

Gender & In|t|at|on rocesses
Whlle mosL of Lhe sparse llLeraLure avallable focuses on male rlLes of passage, ln Lhe 20
Lh
CenLury
Lhere were new LradlLlons for women LhaL celebraLed Lhelr gendered role as home-maker and
household cook:
1e Whea hllllps ln lumrldge (2008) menLlons Lhe LradlLlon of produce compeLlLlons amongsL
members of Lhe local branch of Lhe Morl Women's Welfare League:
.1e wbeo notooo, wos o foooJotloo membet of tbe leoqoe, wosot sbe? es, sbe oseJ to tolk oboot
lt oll tbe tlme. Aootle 1ooto wos tbe cboltloJy. 1bots Aootle klmos motbet. Mom wos tbe sectetoty.
1bey oseJ to bove flowet sbow, yoo koow - yooJ toke yoot best flowets Jowo. AoJ veqetobles. 1bey
boJ oll tbese competltloos oo tbe Joy. AoJ Mom woolJ be op tbete, Jlqqloq op tbe veqetobles,
qettloq tbe flowets - wbotevet lt wos oo tbe Joy. 5be moJe tbls soocet ooe Joy.
ln Lhe same publlcaLlon, Maureen ArLhurs Lalks abouL Lhe role of her careglvers ln Leachlng baslc
hunLlng and food preparaLlon skllls:
My stepfotbet wos keeo to qo bock to tbe lslooJ, so be wos tespooslble lo o woy fot loltlotloq os loto
tbe ott ooJ ctoft. we oll leotot mottoo bltJloq toqetbet, tbooqb my stepfotbet. lf my motbet boJot
mottleJ blm we woolJ bove lost tbot pott. Now we qo evety yeot. l jost love lt - lts tbe llfe. oote
bock llke tbe coloolol Joys becoose lts ptetty boslc. wbeo my motbet ooJ l weot we boJ o llttle tlo
sbeJ ooJ oo opeo flte. Mom cookeJ oo tbe opeo flte - moJe tbe bteoJ, moJe tbe Jooqboots, cookeJ
tbe mottoo bltJs, cookeJ tbe pototoes ooJ tbots bow we llveJ. keolly boslc. ketoseoe llqbts, llke tbe
olJ-style comploq.
And lumrldge (2008) suggesLs LhaL her lnLervlews wlLh 8apakl kula revealed Lhe serlous llmlLaLlons
placed on young Morl women, buL also Lhelr sLraLegles Lo bulld muLual supporL for Lhemselves:
32
Membets spoke of bow meo coottolleJ tbe potse-sttloqs, ooJ womeo leotot bow to exett lofloeoce
wltboot locottloq teslstooce. 1bey temembeteJ tbelt fomllles os ofteo vety ptlvote, llvloq wltblo o
smoll commoolty lotqely lsoloteJ ftom Motl elsewbete. lot womeo tbete wete few woys to meet,
sbote ooJ leoto ootslJe tbelt lmmeJlote cltcle, ooJ few meoos of qololoq loslqbt loto tbe oetwotks of
tbe lkebo womeo.8ot fot tbe mojotlty lo kopokl, ooJ commooltles llke lt, lt wos oot ootll womeo
beqoo to otqoolse wltblo tbe leoqoe tbot tbey stotteJ to meet teqolotly wltb womeo ftom otbet
Motl commooltles ooJ wltb lkebo womeo lo tbelt owo locollty.
8ogoff (2003) dlscusses Lhe klooolJo, a four day rlLe of passage for nava[o glrls when Lhey geL Lhelr
flrsL perlod. lL ls deslgned Lo lmparL Lhe moral and lnLellecLual sLrengLh Lhe young woman wlll need as
she herself can now creaLe llfe and conLlnue Lhe nava[o culLure. nava[o boys have no slmllar
ceremony. ln conLrasL, 8eaglehole & 8eaglehole (1943) ldenLlfy dlfferenL aLLlLudes and pracLlces by
Lhe 20
Lh
CenLury for Morl approaches aL Lhe onseL of sexual acLlvlLy amongsL Lhe whnau Lhey
sLudled:
lo tbe nlltoo fomlly, os lo otbets llke tbem, tbe poestloo of sex eJocotloo of tbe yoooq people
ossomes lmpottooce (wbeteos lo tbe cosool fomllles, sex koowleJqe ls tokeo fot qtooteJ, os well lt
moy be). Moto, tbe fotbet, bos soooJeJ oot bls soo ooJ moJe sote be ls owote of tbe focts of sex.
ne ls JetetmloeJ tbot bls soos cbooces of steoJy wotk wlll oot be bompeteJ by mottloqe (tbe cosool
fomllles woolJ eltbet be loJlffeteot to socb coosepoeoces of eotly mottloqe ot else tblok lt o qooJ
tbloq becoose lt woolJ belp tbe yoooq people to settle Jowo). woko, tbe wlfe, woolJ bove llkeJ to
belp bet Jooqbtets ocpolte sex koowleJqe, bot sbe felt embottosseJ ooJ so bos beeo qloJ to leove
tbe teocbloq to someooe else. A yoooqet ooot, floJloq tbot tbe yoooqet Jooqbtet, oow slxteeo yeots
olJ, wos lqootoot of most focts ooJ wbot tbey meoot, offeteJ to tell tbe qltl lf bet motbet JlJ oot
object. woko JlJ oot object ooJ so tbe ooot moJe oll exploootloos.
8ogoff quoLes one young woman's explanaLlon of klnaalda:
My mom woot let ooyboJy qo oot wltboot ooe. My mom soys lf yoo qet ooe yoo ote oo okoy loJy.
Oo my ooots slJe, tbey JlJot Jo ooy of tbose. 1beyte jost toooloq otoooJ oot tbete somewbete.
net slstet looqbeJ, wblte people tty to blJe lt. we celebtote lt. lt ls womoobooJ. AoJ evetytbloq.
nava[o elders see a connecLlon beLween Lhe decreased use of klnaalda and an lncrease ln Lhe number
of nava[o young women who have dlfflculLles sLaylng on an approprlaLe culLural Lrack.

Cther L|fe Sk|||s & know|edge Acqu|s|t|on
Many observers have made menLlon of Lhe sophlsLlcaLed sysLem of human developmenL LhaL Morl
socleLy was based upon. Canon !ames SLack wrlLlng ln Lhe laLe 19
Lh
CenLury found speclflc
comparlsons beLween Lhe culLural depLh of Morl socleLy and LhaL of boLh modern and anclenL
Lurope. SLack (1898) suggesLs LhaL mosL Morl were (surprlslngly?) well educaLed ln boLany,
asLronomy and arLlsLlc expresslon, ln facL more so Lhan mosL Luropeans of Lhe Llme:
lo tbe poetty ooJ ptovetbs of tbls looq-lsoloteJ people we floJ tbe some lJeos ooJ tbe some
slmllotltles employeJ tbot tbe poets ooJ soqes of tbe OlJ wotlJ oseJ to Jesctlbe bomoo possloos
ooJ emotloos. qlvloq ottetooce lo tbelt pobllc speecbes to lofty lJeos, lo sttooqe coottost wltb tbelt
sotJlJ sottoooJloqs.so fot ftom beloq lqootoot sovoqes, we floJ tbot o lotqe ptopottloo of tbe
people possesseJ coltlvoteJ mloJs, ooJ wete well-losttocteJ lo sobjects wblcb ooly blqbly-eJocoteJ
otopeoos tblok of ocpoltloq ooy exoct koowleJqe oboot. 1bey wete fomlllot wltb tbe floto ooJ
foooo of tbelt coootty, to evety object of wblcb tbey qove Jlstloctlve oomes, pteclse eoooqb to ptove
tbot tbey wete keeo ooJ lotelllqeot obsetvets of oll oototol objects. 1bey scoooeJ tbe stots ooJ
oomeJ tbe votloos coostellotloos, ooJ took socb oote of tbelt movemeots os to motk tbe seosoos by
tbem. 1belt seose of beooty wos so cottect tbot, slmple os tbelt clotbloq, ooJ oteoslls, ooJ weopoos
wete, tbey JeslqoeJ tbe fotms of tbem lo socb o woy os to teoJet tbem objects of beooty.
SLack admonlshed Lhe LruncaLed vlews of some of hls conLemporarles who dld noL seem Lo fully
appreclaLe Lhe sLrengLh of Morl culLure and knowledge Lransference:
33
1bose wbo ooly flx tbelt eyes opoo tbe Jefectlve slJe of tbe Motls cbotoctet ooJ ocpoltemeots.
wlll olso leoto bow lt ls tbot most of tbose otopeoos wbo bove tokeo polos to ocpolte occotote
koowleJqe of tbe fltst lobobltoots of tbls coootty bove fotmeJ socb o blqb oploloo of tbe Motl toce.
klng (1989) noLes LhaL manhood was recognlsed by Morlorl, noL Lhrough sklll ln warfare as lL was ln
mosL oLher olyneslan communlLles, buL Lhrough LesLs of sklll ln blrd hunLlng, cllff cllmblng, adze
maklng and ln rough seas belng able Lo dlve for koura (crayflsh) and surface holdlng one ln each hand
and one ln Lhe mouLh.

Graduat|on & New kespons|b|||t|es
8esL (1924) provlded lnformaLlon on Lhe place of graduaLlon for sLudenLs comlng ouL of Lhe 1apu
school. 1he symbol of a sLudenL's graduaLlon from 1he 1apu School of Whanganul was Lhe recelvlng of
Lhree sacred sLones. 8esL wrlLes of 1opla 1uroa (he Loa rangaLlra) of Lhe Whanganul dlsLrlcL whom ln
1876 gave a brlef descrlpLlon of whaL each sLone represenLed Lo each scholar:
- wboto loototooql enables Lhe scholar Lo reLaln acqulred knowledge, lL wlll also prevenL
dlssemlnaLlng such maLLer ln an unwlse manner,
- wboto kol Mooowo should always be carrled wlLh Lhe scholar, especlally when [olnlng an
assembly of sLrangers - evldenLly Lhls sLone possessed proLecLlve powers,
- wboto wbokototo always place Lhls beneaLh your plllow aL nlghL as lL may beneflclally affecL
your maurl.
ln 1914 Lhere remalned four men who were holders of Lhls sLone 'cerLlflcaLe' sLlll llvlng ln Lhe
Whanganul dlsLrlcL. knowledge was Lhen as lL ls ln many clrcles Loday, hlghly valued by boLh elders
and young people. arLlcular knowledge can enLlLle a youLh Lo new opporLunlLles and Lo obLaln
knowledge ls Lo have power, Lo accepL growLh and maLurlLy and Lo glve back Lo Lhe whnau/hapu.
Pohepa kereopa ln Moon (2008) descrlbes anoLher way of undersLandlng acqulred knowledge,
parLlcularly for members of Lhe communlLy consldered Lo have speclal glfLs:
ltopbecy ls oot teolly oboot soyloq wbot ls qoloq oo to boppeo lo tbe fotote. we coo't Jo tbot
ooywoy - ooly tbe Almlqbty coo Jo tbot tbtooqb os. wbot ptopbecy ls, fot Motl, ls tbot tbloq of
expooJloq yoot koowleJqe ooJ testloq lt, ooJ ftom tbot, tecelvloq oew tbloqs loto yoot tblokloq. 8ot
eveo lf tbot boppeos, well, o ptopbet bos to ose tbot koowleJqe fot tbe beoeflt of tbe people. l see
lots of people wbo come to me ooJ woot to koow oll sotts of stoff, ooJ tbey tblok tbot by koowloq
tbloqs, tbey wlll be mote powetfol. 8ot lf yoo ote Joloq tbese tbloqs to become powetfol, well, yoo
coo koow lt oll, bot tbeo, yoo wlll oevet bove tbot ooJetstooJloq tbot qoes wltb lt. lot o ptopbet,
koowleJqe ls oot tbete fot yootself, ot becoose otbet people floJ lt lotetestloq. lt ls oot o tbloq fot
foo, llke wotcbloq 1v. A ptopbet, o ptopbet lo tbe Motl wotlJ, bos to bove tbe tlqbt woys of tblokloq
to be o ptopbet.
When Lruera SLlrllng (SLlrllng & Salmond, 1980) from 1e Whnau-a-Apanul compleLed hls Lralnlng aL
Lhe hands of Lhe elderly couple LhaL cared for hlm from Lhe ages of Lhree Lo seven, Lhe old man Lold
hlm:
tomo, oow tbe mooo ooJ tbe mootl test opoo yoo, l bove qlveo yoo tbe powet of yoot oocestots,
ooJ lt wlll leoJ yoo fot tbe test of yoot Joys. No ooe wlll evet come octoss yoot woy. oo bove beeo
tbtooqb tbe foltb ooJ yoo qo lo llqbt, wltb tbe koowleJqe l bove posseJ oo to yoo, ooe Joy yoo'll be
belploq yoot people.
When he flnally lefL Lhem Lo reLurn Lo hls blrLh parenLs, Lhe elderly couple slmply sald:
Co, cbllJ, bot we bove qlveo evetytbloq to yoo, ooJ lt wlll stoy wltb yoo fot tbe test of yoot llfe.
Mlkaere (2002) suggesLs LhaL havlng Lhe supporL of a wlde whnau neLwork as a chlld means LhaL Lhe
chlld has llfe-long obllgaLlons Lo Lhe enLlre whnau, and beyond LhaL, Lo Lhe hapu and lwl. 1hls ls Lhe
essence of whanaungaLanga, and ensures Lhe conLlnued vlablllLy of Lhe collecLlve group.


34
Chang|ng k|tes and k|tua|s
8lmene (1998) suggesLs LhaL a lack of appreclaLlon for 1lkanga Morl durlng lmporLanL sLages of llfe,
led Lo a dlmlnlshed confldence from whnau Morl ln Lhe value of malnsLream supporL servlces:
1be tbeme of ttoJltloool Motl bellefs, costoms ooJ ptoctlces teqotJloq cbllJblttb wos blqbllqbteJ
tbtooqb tbe stotles lo tbls text. 1bese ospects of tbe llves of mooy Motl people ote vety teol ooJ
vety lmpottoot, tbls ls pott of wbot lt ls "to be Motl". 1be stotles olso blqbllqbteJ tbe lqootooce of
some molostteom beoltb ptovlJets teqotJloq tbelt lock of koowleJqe, ooJetstooJloq ooJ
oppteclotloo of o Motl wotlJ vlew. lt ls llttle wooJet tbot some Motl people bove beeo tetlceot to
ose molostteom setvlces. nowevet, tbe ockoowleJqemeot of Motl bellefs, costoms ooJ ptoctlces
wltblo tbe ptovlsloo of beoltb setvlces ls oow oo occepteJ pott of beoltb setvlce Jellvety. 1be cbolce
of setvlce ptovlJet tbot ls ovolloble toJoy ls opptecloteJ by Motl
kereopa ln Moon (2008) conflrms whaL many of Lhe lnLervlewees ln Lhe Pel 1lklLlkl pro[ecL revealed
abouL Lhe powerful role LhaL ChrlsLlan churches have had ln overseelng Lhe mllesLones of llfe wlLhln
Morl communlLles:
.tbe pteseoce of tbe ltesbytetloos qove tbe lbotolo movemeot o veoeet of tespectoblllty lo tbe eyes
of some otopeoos. lf tbe ltesbytetloos wete boppy to be ollqoeJ wltb koos foltb, tbeo sotely tbls
Motl sect coolJ oot be tbot tbteoteoloq. 1be ltesbytetloos olso octeJ os o Je focto oJmlolsttotlve
otm of lbotolo. wbeoevet tbete wos o blttb, Jeotb ot mottloqe, lt wos jkeveteoJ] looqbtoo ooJ bls
ossoclotes wbo ovetsow ptoceeJloqs ooJ lssoeJ tbe televoot cettlflcotes ooJ otbet Jocomeototloo.
1bls ls o ptoctlce tbot bos sotvlveJ to tbls Joy.
MlgraLlon for employmenL and educaLlon has more recenLly conLrlbuLed Lo a weakenlng connecLlon
beLween whnau ldenLlLy and LradlLlonal sysLems of value Lransference. A sLudy of 1uhoe llvlng ln Lhe
WalkaLo (nlkora, Cuerln, 8ua & 1e AwekoLuku, 2004) found LhaL when parLlclpanLs were asked abouL
reLurnlng Lo 1uhoe lands, mosL were hoplng Lo move back for employmenL buL could see llLLle chance
of LhaL happenlng glven Lhe poor employmenL prospecLs ln rural areas of new Zealand buL mosL sLlll
wanLed Lo reLurn Lo dle, even lf lL meanL leavlng Lhelr WalkaLo-ralsed chlldren.
A slmllar sLudy four years laLer (nlkora, 8ua, 1e AwekoLuku,Cuerln and McCaughey, 2008) amongsL
1uhoe sLlll llvlng ln Lhelr LradlLlonal homelands found mosL parLlclpanLs recognlsed and sLrongly
supporLed 'movers' Lo beLLer Lhemselves and flnd successful fuLures buL hoped LhaL Lhey would one
day reLurn. 1here ls a slgnlflcanL age-dlsLrlbuLlon gap of people beLween abouL 20 and 30 years of age
ln Lhe 1uhoe homelands. 1hls ls concernlng for a number of reasons. 1he researchers and parLlclpanLs
suggesL LhaL Lhls 'age gap' may conLrlbuLe Lo a) a lack of good role-models for younger chlldren, b) a
lack of people Lo help ouL wlLh heavy work, c) a gap ln people Lo susLaln LradlLlonal Leachlng models
for chlldren, and d) a lack of quallfled people ln Lrades and professlons.
Ldwards eL al. (2007) suggesL Lhe exlsLence of rangaLahl connecLlon Lo whnau ls lnLegral for
lnLergeneraLlonal Lransfer of knowledge, wealLh and power ln Morl socleLy. lf every opporLunlLy ls
glven Lo sLrengLhen and bulld Lhese sLrucLures Morl and Lhe wlder communlLy wlll beneflL.

Summary of I|nd|ngs
WrlLLen maLerlal revlewed as parL of Lhls pro[ecL was sourced from a wlde range of daLabases,
llbrarles, archlves and neLworks lncludlng lwl and hapu organlsaLlons, kaumLua, academlcs and oLher
experLs. Whlle very few references deallng expllclLly wlLh LradlLlonal Morl rlLes of passage rlLuals
were ldenLlfled, Lhere ls a slgnlflcanL body of knowledge documenLlng developmenLal processes for
young Morl ln Lhe LranslLlon from chlldhood Lo adulLhood from pre-conLacL Lhrough Lo Lhe laLe 20
Lh

CenLury.
1he sLudy does noL presume LhaL rlLes of passage were unlversal for all Morl communlLles, nor LhaL
Lhey were lnLerpreLed ln Lhe same way or were only pracLlced unLll Luropean LradlLlons became more
wldespread.
35
AnLhropologlcal enqulry has for aL leasL Lhe lasL 200 years soughL Lo esLabllsh general Lheorles abouL
Lhe purpose of rlLes of passage wlLhln culLures. ueflnlLlons and schema for deLermlnlng whaL
consLlLuLes a rlLe of passage Lend Lo suggesL LhaL Lhey deal wlLh enLerlng a new sLage of llfe (Moore &
Pabel, 1982), maLuraLlon ln physlcal, soclal and sexual sLaLus (8ogoff, 2003) and membershlp of a new
group (ervos, 2001). 8lumenkranLz & ColdsLeln (2010) have comprlsed a llsL of LwenLy elemenLs of youLh
rlLes of passage LhaL may be used Lo lnform currenL efforLs Lo re-esLabllsh healLhy rlLes of passage ln
conLemporary socleLles.
An lmporLanL Lheme runnlng Lhrough much of Lhe llLeraLure ls LhaL rlLes of passage do noL exlsL for Lhe
beneflL of lndlvldual parLlclpaLlng ln Lhe process buL for Lhe beneflL of Lhe communlLy and culLure Lo
whlch s/he belongs (ervos, 2001, 8lumenkranLz & ColdsLeln, 2010, 8ogoff, 2003).
AnoLher lmporLanL premlse ls LhaL rlLes of passage for adolescenLs are Lhe prlmary mechanlsm by
whlch a communlLy or culLure ensures LhaL lLs members have acqulred Lhe knowledge, skllls and
values necessary Lo be healLhy, conLrlbuLlng adulLs ln Lhelr socleLy (8lumenkranLz & ColdsLeln, 2010,
8ohr, 2004). 8lLes of passage may be Lhe vehlcle for Leachlng essenLlal lessons (8ohr, 2004, 8ogoff,
2003) LhaL young people need Lo know or Lhey may be graduaLlon markers LhaL Lhe lessons have been
learnL (8esL, 1924, SLlrllng & Salmond, 1980).
1e Cra Pou AoLearoa (2007) have been developlng a Morl model of pracLlce LhaL lncorporaLes
lndlgenous models of youLh and whnau developmenL. 1he Clrcle of Courage (8rendLro eL al., 1990)
and rofessor Mason uurle's slx prlmary capaclLles for whnau ora provlde Lhe core componenLs of
Lhe Mala model emerglng from 1e Cra Pou cenLres around Lhe counLry. lnLeresLlngly Lhe lnLervlewees
underLaken as parL of Lhls pro[ecL appear Lo endorse Lhe componenLs of Lhe Mala model and may add
anoLher level of valldlLy Lo lLs deslgn.
Whlle rlLes of passage perLalnlng Lo blrLh, beLroLhal and deaLh are noL Lhe focus of Lhls llLeraLure
revlew, Lhey are Lhe unlversal mllesLones of culLures around Lhe world and are llkely Lo have Lhe
greaLesL body of research connecLed Lo any culLural LradlLlons. 1obl rlLuals assoclaLed wlLh blrLh are
well documenLed and provlde some deLall on Lhe elaboraLe symbollsm LhaL pervades Lhls Llkanga.
utooqotooqo ls a phrase Lermed by Lhls revlew for Lhe process by whlch young people achleve new
levels of responslblllLy Lhrough Lhelr day Lo day exposure Lo parLlcular pracLlces and knowledge. Much
of Lhe llLeraLure surveyed documenLed Lhe common expecLaLlons on young people Lo acqulre Lhe
skllls and lnformaLlon Lhey needed Lhrough parLlclpaLlon ln adulL acLlvlLles (MakereLl, 1986, Plroa,
1930). Lven as lnfanLs, Morl chlldren conLrlbuLed Lo adulL conversaLlons and declslon-maklng
processes (Llder, 1938) and [olned Lhelr exLended whnau ln mosL aspecLs of vlllage llfe (Moon, 2008).
SLrong supporL and sancLlons wlLhln Morl socleLy ensured LhaL moral and eLhlcal codes were upheld
by lLs members (SLack, 1898, Couch, 1987).
MenLorlng by communlLy elders or lokeoqotooqo ls a common pracLlce ln Morl socleLy. Cne of Lhe
mosL common and lmporLanL sLraLegles was for an elder Lo Lake a young person under Lhelr care and
Leach Lhem dlrecLly as a menLor Lo feed Lhem knowledge. 1he sLudenL would accompany Lhe elder Lo
hul and speclal occaslons - Lhe chlld funcLlonlng as a llnk beLween generaLlons LhaL ensured survlval of
crlLlcal knowledge abouL connecLlons beLween people, places and Lhe naLural world.
CrandparenLs or oLher elderly members of Lhe communlLy would ofLen Lake a flrsL born chlld (Plroa,
1930) or a chlld of speclal characLer (Walker, 2003). 1he age of elders usually means Lhey have speclal
access Lo memorles and experlences LhaL younger members of a Lrlbe or communlLy do noL possess.
1he advenL of Lhe prlnLlng press, elecLronlc recordlng medla and phoLography may have reduced Lhe
cenLrallLy of elders as preservers of knowledge and memory for culLures LhaL have prlmarlly
malnLalned lnLer-generaLlonal communlcaLlon Lhrough oral LradlLlons. McCarLhy (1997) and oLhers
(Mlkaere, 2002, C'8egan and 8anglpuna, 2009, Moon, 2008) sLress Lhe lmporLance of elders ln Lhe
Lransmlsslon of values and knowledge ln Morl socleLy and Lhe role of young people ln acqulrlng
Laonga Lo lnLerpreL for Lhemselves and pass on Lo oLhers.
36
8ecenL sLudles on reslllency amongsL young people show LhaL processes LhaL operaLe aL famlly level
are lmporLanL ln asslsLlng famllles Lo cope wlLh adverslLy (Mackay, 2003) and Moeke-lckerlng (1996)
suggesLs LhaL formaLlon of a secure whnau ls llkely Lo conLrlbuLe Loward an overall sLable Morl
ldenLlLy.
wbote wooooqo were formal learnlng lnsLlLuLlons - ofLen speclallslng ln parLlcular areas of
knowledge and pracLlces (1lkao, 1990) buL someLlmes as ln Lhe case of 1apu schools were more
generlc ln Lhe range of lessons LaughL (8esL, 1924).
ApprenLlceshlps were commonly used ln parLlcular areas of pursulL lncludlng arLs and crafLs and Lhere
were rlLuals assoclaLed wlLh Lhe sLarL and end of Lhe apprenLlceshlp (Plroa, 1930, SLowell, 2009).
MosL of Lhe llLeraLure focuses on male rlLes of passage and some (8ohr) suggesL LhaL men need Lo
learn lessons from rlLes of passage LhaL women LradlLlonally learn Lhrough mensLruaLlon and chlld-
bearlng. lumrldge (2008) however provldes some lnslghL lnLo 20
Lh
CenLury markers of womanhood
for young members of Lhe Morl Womens Welfare League. CLhers argue LhaL lndlgenous women dld
have Lhelr own rlLuals connecLed Lo mllesLones llke Lhelr flrsL perlod (8ogoff, 2003) LhaL ensured Lhe
women undersLood Lhe responslblllLles Lo Lhe Lrlbe LhaL come wlLh Lhe ablllLy Lo have chlldren of Lhelr
own and conLlnue Lhe llne of whakapapa of Lhe whnau.
CraduaLlon from learnlng conLexLs lnLo new sLages of llfe were marked ln qulLe dlfferenL ways
dependlng on Lhe locaLlon and slLuaLlon. 8esL (1924) documenLed Lhe sLory of 1opla 1uroa who
provlded lnformaLlon on a cerLlflcaLlon process for graduaLes of a parLlcular LradlLlonal school of
learnlng ln Whanganul. 1hree dlfferenL Lypes of sLone were presenLed Lo sLudenLs upon leavlng Lhe
school as symbols of Lhelr new sLaLus and as sources of energy and memory Lo help Lhem ln dlfferenL
slLuaLlons Lhrough llfe. Lruera SLlrllng (1980) had Lo perform a physlcal and splrlLual LesL prlor Lo hls
graduaLlng from years of LuLelage under an elderly couple.
AcLlve suppresslon, urbanlsaLlon and lnLernal mlgraLlon (nlkora eL al., 2008), Lhe lncreaslng lnfluence
of ChrlsLlanlLy and wesLern culLure (Moon, 2008), reduced access Lo naLural resources and oLher
soclal, pollLlcal, economlc, envlronmenLal and culLural facLors have conLrlbuLed Lo a Lrend away from
LradlLlonal rlLes of passage for Morl over Lhe lasL 100 years. new rlLes of passage were progresslvely
adopLed by whnau Morl so Lhe 21
sL
8lrLhday ls ofLen marked wlLh a large parLy, Lhe glfL of a key and
yard glass (ALAC, 2008).
8angaLahl connecLlon Lo whnau ls essenLlal for lnLergeneraLlonal Lransmlsslon of knowledge, wealLh
and power ln Morl socleLy (Ldwards eL al., 2007) and for Lhe reesLabllshmenL of a healLhy soclal
order (MlnlsLry of !usLlce, 2001).
1he new Zealand llLeraLure revlewed suggesLs a range of prlnclples and pracLlces assoclaLed wlLh
LradlLlonal Morl rlLes of passage and Lhese can be consldered alongslde lnLernaLlonal llLeraLure on
rlLes of passage and lndlgenous youLh developmenL. Comblned wlLh flndlngs from lnLervlews wlLh
kaumLua Lhere ls a rlch source of lnsplraLlon for conLemporary rlLes of passage developmenL Lhrough
plannlng and lmplemenLaLlon.

37
3. lnLervlew llndlngs

30 lnLervlews wlLh pakeke/kaumLua/kula were compleLed for Lhls pro[ecL. lnLervlewees were
ldenLlfled Lhrough local neLworks - some are well known naLlonal or local publlc flgures, oLhers are
less well known. Many were ralsed wlLh 1e 8eo as Lhelr flrsL language aL home and ln Lhe communlLy,
oLhers had very llLLle exposure Lo 1e 8eo.
1he lnLervlews followed a common seL of quesLlons and aL Llmes lL was approprlaLe Lo ask
supplemenLary quesLlons.
Whlle Lhe purpose of Lhe pro[ecL and lnLervlews was Lo focus on Lhe lnLervlewees experlences relaLlng
Lo rlLes of passage and markers for Lhelr communlLy ln Lhe LranslLlon from chlldhood Lo adulLhood,
many more lssues were Louched on LhaL needed Lo be dlscussed Lo puL Lhe krero lnLo a culLural,
hlsLorlcal and soclal conLexL. Common Lhemes emerged from Lhe lnLervlews wlLh mosL lncludlng
dlscusslon on Lhe followlng aspecLs of Lhelr early llves and reflecLlon on llfe Loday:
re-naLal and blrLhlng LradlLlons and pracLlces
namlng rlLes
Pome and famlly Llfe
Crowlng up wlLh maLerlal deprlvaLlon
lood producLlon and chores around Lhe home
Adolescence, changes ln roles, mllesLones and rlLes of passage
LducaLlon and employmenL
MenLors
Words of wlsdom
lmporLanL 8elaLlonshlps
ulscrlmlnaLlon
Church and marae experlences
1e 8eo
1lkanga, walruaLanga and oLher LradlLlons
1e Ao Pou
lnsLead of paraphraslng Lhe krero and provldlng runnlng commenLary on Lhe Lhemes, Lhls secLlon
lncludes a serles of dlrecL exLracLs from mosL of Lhe lnLervlews LhaL have been organlsed under Lhe 13
Lhemes llsLed above.
A number of lnLervlews were conducLed enLlrely l 1e 8eo Morl and many lnLervlewees swlLched
beLween Lngllsh and 1e 8eo. 1lme has noL permlLLed mosL of Lhose lnLervlews Lo be Lranscrlbed for
lncluslon ln Lhls reporL, buL Lhe lnLenLlon ls LhaL Lhls work wlll be compleLed and more of Lhe 1e 8eo
verslons of Lhe krero wlll be lncluded ln a subsequenL reporL and resources produced as parL of Lhls
pro[ecL. Some of Lhe quoLaLlons LhaL were ln 1e 8eo have been LranslaLed lnLo Lngllsh for Lhe beneflL
of a wlder audlence, buL obvlously do noL do [usLlce Lo Lhe communlcaLlon of concepLs LhaL cannoL be
explalned as well ln a language oLher Lhan 1e 8eo.
8aLher Lhan lncludlng Lhelr names, each lnLervlewee has a unlque ldenLlfylng code and some of Lhe
deLalls for people and place names have been lefL ouL Lo proLecL Lhe ldenLlLy of some whnau
members and locaLlons of speclal places. Lach lnLervlew was recorded on dlglLal vldeo and coples
have been provlded Lo Lhe lnLervlewee and/or Lhelr whnau ln cases where Lhe lnLervlewee has slnce
passed away.
AL Lhe end of Lhe secLlon ls an aLLempL Lo summarlse some of Lhe profound wlsdom, knowledge and
sLorles LhaL Lhe research Leams were prlvlleged Lo have access Lo.


38
re-nata| and b|rth|ng trad|t|ons and pract|ces
8efore l was born lL was declded LhaL l would be glven Lo my faLher's Lelna and hls wlfe. 1he reason
why l was glven Lo Lhem was Lo help Lhem have Lhelr own chlldren. 1hey had been marrled for some
Llme and had noL been successful wlLh pregnancles. My faLher approached hls uncle, a Lohunga
(healer) for advlce Lo help Lhem have chlldren. Pe advlsed Lhe couple Lo ask my blrLh moLher wheLher
Lhey could have Lhe baby. My whangal faLher approached Lhe blrLh parenLs and relayed Lhe Lohunga's
sLory Lo Lhem. My blrLh moLher had already had several chlldren and dld noL know aL Lhe Llme LhaL
she was hapu. My whangal faLher was dlsappolnLed Lhlnklng LhaL Lhe Lohunga musL have been wrong.
noL long afLerward, my blrLh moLher found ouL LhaL she was hapu.
My blrLh parenLs were aware LhaL belng chlldless was a sLraln on my whangal parenLs and agreed Lo
whangal Lhelr chlld. When l was born, my whangal parenLs were also presenL. My blrLh moLher Look
Lhree days Lo wean me. 1hey Lhen Look me from Lhere Lo my whangal moLher's home aL oroLl.
l see Lhls as belng Lhe flrsL rlLe of passage, Lhe Lransfer Lo my whangal parenLs. 1he movemenL from
my blrLh famlly envlronmenL aL aLaua Lo LhaL of my whangal moLher's people, 1e urlrorol was
anoLher rlLe of passage. My whangal grandparenLs aL oroLl were 8oman CaLhollc. My grandmoLher
was very splrlLual and sLaunch. ln Lhose days Lhey dld noL have easy access Lo Lhe rlesL who would
only vlslL perlodlcally. 1he cusLom was Lo bapLlse Lhe chlldren almosL lmmedlaLely aL blrLh. 1o bless
LhaL chlld, should anyLhlng happen Lo Lhe chlld, Lhe process of bapLlsm, blesslng, recelvlng lnLo Lhe
Church would have Laken place. 1he CaLhollc Leachlng on Lhls flLLed ln wlLh LradlLlonal Morl blrLhlng,
Lhe blesslng of Lhe chlld and moLher. 1here was a connecLlon wlLh LradlLlonal pracLlces." (WP6)
l undersLands LhaL my whenua was burled buL Lhls was noL a common pracLlce ln Lhose Llmes unless
you were born aL home. lf born aL home, Lhese Lhlngs were conLrolled by Morl noL Lhe healLh or
hosplLal sysLem. (WP6)
l had a home blrLh and was Laken ouL of my moLher's body and had noLhlng Lo do wlLh my moLher for
aL leasL a year. l was ralsed by a Lohunga and was fed chewed food from Lhe Lohunga. l had loLs of
people around my home, all Lhese people from around my Laklwa, lncludlng some born from Lhe
cenLury before, before aeroplanes and cars. My koro was born ln 1830 someLhlng. l have a plcLure
wlLh Lhe sLar paLLerns LhaL were above my moLher when l was born - Lhe sLar paLLerns can lnfluence
Lhe way your llfe ls." (C16)
My faLher dellvered all Lhe bables. 1he chlldren knew Lo boll waLer when anoLher baby was belng
born." (WP2)
When my moLher was carrylng me, her grandmoLher approached my grandfaLher. My greaL-
grandmoLher sald, When your daughLer has her chlld lL wlll be called Ceorge or Ceorglna." So,
before he was born l was glven away. l was born ln a cowshed whlle my moLher was mllklng cows.
She leaned agalnsL a rall and had her baby. l was washed, Laken away and my moLher conLlnued
mllklng cows. nexL Lo Lhe cowshed was a rlver, Lhey washed me Lhere, a kaumLua sald a karakla,
Lhen l was Laken back Lo Lhe house and llfe began. l dldn'L reallse Lhe slgnlflcance of LhaL procedure,
Lhe namlng, my moLher conLlnulng on wlLh her work afLer she gave blrLh Lo me, Lhe slgnlflcance of Lhe
washlng.
?ears laLer l quesLloned why my grandmoLher was my moLher. My blologlcal moLher was my slsLer.
My greaL-grandmoLher had Lhe ablllLy Lo change roles, lf she had an elder son, she could make hlm Lhe
Lelna and vlce versa. 1hey used Lo Lhlnk she was senlle buL she had Lhe power and Lhe mana Lo
change Lhose roles." (WP7)
1here was a kula ln our communlLy who when she heard of a blrLh would karakla for Lhe pepl and
whnau. She had a alpera 1apu and would record each blrLh ln LhaL. 8apLlsm was someLhlng LhaL was
done as bables. My kula Look us Lo Lhe 8lver as young Leenagers and LaughL us Lo karakla aL Lhe 8lver
and l conLlnue Lo do LhaL and l Lake my klds Lhere and Leach Lhem." (W3)
l was clrcumclsed and ln[ecLed [usL afLer l was born. karakla was done by my grandfaLher before a
baby was born and afLer washlng Lhe baby when lL was born." (W6)

39
Nam|ng r|tes
We were remlnded as chlldren LhaL we dld noL slgn Lhe 1reaLy. 1herefore we dld noL have Lhe
amblLlons LhaL some who slgned do. 1he slgnaLures on Lhe 1reaLy we were Lold are Lhe weak ones. ln
my whnau we are all born wlLh full Morl names, none wlLh Lngllsh names, no surname and our
whnau has never ralsed chlldren ln Lhe keh sysLem. 1oday we brlng up a Len year old as lf Lhey
were 20 and ln our famlly we ralsed chlldren wlLh responslblllLles accordlng Lo Lhelr age so Lhey never
wanLed Lo be someLhlng Lhey are noL." (C16)
So Lhere are Lhese naLural ones LhaL happen anyway. A key evenL for me was Lo geL my flnal name, aL
around 1,000 days old. 1hls ls someLhlng we sLlll pracLlce Loday. We do days old, noL years." (C16)
1he power of words can engender curses. 1hey would call us Morl all Lhe bad words. 8uL l refused Lo
reacL, reLallaLe Lo Lhese bad words. When l began Lo undersLand Lhe slgnlflcance Lo my name, felL
good abouL myself. lelL llke l needed Lo change my surname because of Lhose LhaL broughL reproach
on our famlly name." (C17)
Cur llfe ls walklng Lhrough a plan LhaL was lald for us by Lhe generaLlons before us, My name was
sorLed ouL by Lhem even Lhough Lhey would never see my face. 1hey can also Lell us when we are
golng Lo dle." (C16)
l reflecL now and when you are younger you are [usL klnd of llvlng, buL don'L reallse LhaL lL ls Lhe
resulL of Lhls propheLlc. l would llsLen Lo some of Lhe sLorles, all Lhe dreams of Morl - Lhey had
dreams and asplraLlons Lhen and Lhey could only be fulfllled by !esus. So Lhey were on Lhe rlghL Lrack,
and l always loved Lhe sLorles Lhey Lold. l remember slLLlng on Lhe pal, llsLenlng Lo a moLeaLea and l
know really LhaL Lhey don'L know whaL's lL's abouL. 1hey have been LaughL and learnL lL buL Lhey don'L
know Lhe krero behlnd Lhe moLeaLea, buL by revelaLlon l know whaL lL's abouL. All my broLhers and
slsLers have names, buL Lhey were propheLlc names. 1helr names lmpressed someLhlng of Lhelr
characLer. All of my slbllngs were ChrlsLlans, abouL Lhe same age. 1he Morl name LhaL was glven Lo
each of us 3, we have klnd of llved lL ouL. 1upuna gave us Lhe names. 1he more l have goLLen lnLo our
whakapapa from where we came from, a loL of Lhls lnformaLlon ls sLarLlng Lo come ouL. My parenLs
never Lalked abouL Lhe namlng Lhlng. 8uL l knew LhaL Lhere was someLhlng abouL lL. l'm glad because
Lhey would noL have been able Lo pronounce my name aL school." (C17)
My grandmoLher always called me Manu because as a chlld l would perch on chalrs and peck food
from Lhe Lable. l haven'L done LhaL ln a whlle." (WP1)
1hree monLhs afLer l was born l was glven away Lo my grandmoLher's Luakana Ceorge. LaLer l was
Laken away Lo llve wlLh Slmon 8rass. My role was Lo collecL rongoa planLs for Lhls kaumLua from Lhe
bush. 1wo years laLer (by Lhen l was nearly flve years old), my moLher (grandmoLher) came for me.
She wanLed me Lo be educaLed. So l wenL Lo a convenL school aL awarenga. Cn Lhe flrsL day a nun
asked for my name. My moLher wanLed me Lo be called Porl buL Lhe nuns aL Lhe school named me
Pohepa nlhlLa 8udolph. Wllhelm 8udolph came Lo new Zealand ln Lhe 1800s. Pls oldesL son was
called Porl and hls son was also named Ceorge. lL was common Lo use Lupuna names LhaL Lled people
Lo hapu and land. 1o brlng a name back Lo Lhe presenL ln our Llkanga lL had Lo be seven generaLlons
old. 1he flrsL and 7
Lh
generaLlon are glven Lhe same name." (WP7)
When old people hear LhaL a chlld ls glven a name LhaL ls slgnlflcanL Lhey pass on hlsLory and
knowledge Lo LhaL chlld. MaLua 8udolph named hls mokopuna, slx monLhs laLer Lhe name 8lLeLe was
glven Lo a pou aL hls marae. lL was purely colncldenLal. WlLh seven generaLlons you can learn your
whakapapa. CrandparenLs hold Lhe mLauranga, especlally Lhe grandmoLher." (WP7)

nome and fam||y ||fe
We had very baslc condlLlons, llvlng ln LenLs for a few years, Lhen dad bullL a caravan and Lhen a bach
afLer Lhe auLhorlLles LhreaLened Lo remove us chlldren lf Lhey dldn'L provlde a proper house." (W1)
40
8elng broughL up ln such a sLrong whnau unlL was lmporLanL and always ensured LhaL chlldren had a
place Lo go - lf we had famlly fallouLs we could go Lo one of our aunLy or uncle's homes." (W1)
All my aunLles were my moLher. When we goL hungry whoever Lhe closer aunLy was, was our mum.
1hey feed us our uncles were Lhe same. lf we needed dlsclpllne Lhey were all parL of Lhe whnau. So
we had a blg wlde whnau. Lverybody belonged." (C13)
AL 8apakl we had one seL of rules for all. lf people arrlved aL your house, you feed Lhem. no one ever
worrled abouL each oLhers klds, Lhey were all Laken care of be each whnau ln Lhe area." (C19)
Cur nan and koura came around a few years back and Look away radlos because people had sLopped
meeLlng LogeLher as Lhey all had Lhelr own Lhlngs. So Lhen people sLarLed meeLlng LogeLher agaln."
(C16)
My faLher worked on Lhe model LhaL a man should noL go down Lhe sLreeL wlLhouL 3 pounds ln hls
pockeL." ($10.99 nZu equlvalenL). l had Lo accounL for lL, lf ever l was ln possesslon of any money. My
dad made me go flnd a [ob, even Lhough l dldn'L need Lhe money. l dld a paper round and boughL a
second-hand 12fL cenLreboard. l raced lL and developed some skllls wlLh. lL cosL 30 pounds and l
earned 13 pounds, from Lhe paper round. Pe helped me pound for pound. My mum paLched Lhlngs
and darned cloLhes, she was a Lralned nurse Lhough. 8uL she was a compleLe mlsLress of Lhese
domesLlc arLs." nowadays you wouldn'L repalr anyLhlng. My dad's shoes goL resoled and resoled. lL's
noL Lo say LhaL you're penurlous or mlserable, you [usL repalr Lhlngs. lL's a generaLlon of culLure LhaL
comes wlLh a seL of skllls for malnLalnlng yourself. 1hls money Lhlng also meanL LhaL you had a
measure of auLonomy and lndependence. 1he ldea of Lhe 3 pounds ln your pockeL was so LhaL you
would 'always be covered'." (C13)
My mosL poslLlve memory growlng up was [usL havlng fun. We played rounders, hlde and seek and
used Lo go up Lhe hlll. Cn weL days we'd geL bark from Lhe rlver wood Lrees, sLrlp Lhem off so our
weavers could weave."
Cne of our bables dled here, you never were sLopped from golng Langl, ln facL you were encouraged
Lo come. AfLer Lhe school bus goL ln we'd go down Lo Lhe marae, go back from Lea Lhen go back for
karakla LhaL nlghL. Lveryone came ouL Lo karakla. Cn SaLurdays (we had Sunday school) no maLLer
where you were when you heard Lhe bell rlng, we all came LogeLher for karakla. 1here were no
dlfferenL Lypes of rellglon, we all [usL came LogeLher Lo pray Lo Cod." (C19)
la whnau ko Lahl anake Le whare, ka noho Le nulnga o Le whnau, l roLo l Lenel whare koLahl. kaore
hokl he monl he whakaLu he whare ano, ana ko Le mma, ko Le paapa, ko Le naanl, koroua, ko nga
mokopuna, ko nga Lamarlkl l nohoana l roLo Le kenga koLahl, Le whare koLahl. no relra, l Llpu mal au l
roLo nga ahuaLnga o Le aroha Le wa e orange o Laku nanl, kaore aul LuLakl au l Laku koroua, Le Lau l
whnau mal au kua maLe Laku koroua." (C13)
My husband's famlly Look me ln and we had so many relaLlons. lL was [usL wonderful because l had
been on my own unLll LhaL Llme [growlng up ln a glrls' home] and Lo suddenly have a famlly of abouL
30 was lovely. !usL very dlfferenL from whaL l knew. l really dld en[oy geLLlng Lo know Lhe exLended
famlly and l was LreaLed so well. !ohn was a greaL guy, buL hls mum and dad were also lovely Lo me,
knowlng l was Morl (keh Morl). l had never heard Lhe word marae unLll l was marrled. uenuku
was Lhelr marae and hls famlly were all connecLed wlLh Lhe marae, so l qulckly [olned LhaL. 1hey mlxed
so well LogeLher, Lhey supporLed one anoLher. lf someone dld someLhlng Lhere was always supporL
from oLher members of Lhe famlly. And keh are noL llke LhaL. ?ou dldn'L have Lo prove yourself. lf
you were Morl you were parL of Lhe famlly." (C11)
1o have all men as your faLher and all women as your moLher was Ck. l Lhlnk Lhere were a couple of
dlsadvanLages, whlle you're llvlng ln a world where everyone ls LreaLed equally as a human Lhere were
some Llmes when l really wanLed my mum Lo show me some concern." (C16)
l wasn'L ralsed Lo Lhlnk l was a 'Morl', l was [usL a normal person." (C16)
41
Pome was a 3 bedroom house wlLh 18-20 people. lL wasn'L really a house, more llke a vlllage. l was
Lhe 9
Lh
chlld. As a Leenager, l slepL ln a double bed wlLh Lwo oLher broLhers oLherwlse Lhey slepL
wherever Lhey could. lf you slepL on a couch you were lucky." (WP1)
My parenLs brewed Lhelr own alcohol and l drank a blL of wlne when younger buL never goL ln
Lrouble." (WP2)
MosL of us klds knew how Lo caLch eels, we knew how Lo survlve. We had blg gardens as well.
Masslve gardens. lor everyone [noL [usL our famlly]. lL was share and share allke ln Lhose Llmes.
Lveryone was lnvolved ln LhaL area. 1he whole communlLy dld Lhelr share dlgglng Lhe kumara, we'd
have a blg parLy, a blg do when Lhey opened Lhe garden. nobody was lefL ouL. Someone would donaLe
a beasL. We were never wlLhouL food. We worked hard as chlldren, we knew whaL Lo do." (WP2)
8oLh my parenLs wanLed us Lo marry ln Lhe famlly Lo keep Lhe land ln Lhe famlly. 1hey weren'L happy
wlLh me marrylng lnLo hls famlly. 1here was 1omo ls Lhose days where you dldn'L choose your spouse,
buL Lhe whnau chose Lhem. [Per grandmoLher descrlbed by her husband as a 'baLLle axe' from
1anglLerorla who was golng Lo chop hls head off]. My uncle was also agalnsL lL. ln Lhe end Lhey were
all Ck. 1hey leL lL go. ?ou can'L help who you fall ln love wlLh buL you reallse afLerwards. AfLer
marrlage Lhey were flne. lL wasn'L a problem." (WP2)
1here were houses aL Lhe flax mlll locaLed aL Walhue. 1hey were llke army bachs, Lwo bedrooms and
made for Lhe workers. All Lhe workers had famllles. 1he uallles dldn'L as Lhelr famllles were back ln
?ogoslavla. 8alslng chlldren aL Lhe flax mlll was qulLe good. 1here was noLhlng sLressful abouL lL. noL
llke Loday. [!okes she has Lo keep dylng her halr Lhese days as she ls golng grey from all Lhe sLress]."
(WP2)
us boys dld all Lhe farm work and Lhe glrls dld all Lhe housework. We mlghL have helped brlng Lhe
wood ln and Lhe glrls could rlde horses alrlghL buL LhaL was abouL lL. Men dld ouLslde work and women
dld lnslde work. Washlng cloLhes was a blg [ob. A handwrlnger was a luxury ln Lhose days. orrldge for
breakfasL, poLaLoes for Lea, sLale bread ln mllk or baked ln Lhe oven, ox Lall, shlns and offal ln general.
" (WP3)
Crowlng up as a chlld we had a good llfe. SaLurday was Lhe only day we would wash. ln summerLlme
we would swlm. 1oday people wash every day. ln wlnLer Llme we hung our cloLhes ln fronL of Lhe flre
Lo dry. We aLe flsh and plpl, hardly any meaL. We grew our own kumara, poLaLoes and pumpkln. We
never ran ouL of food because we all worked. now l have Lo buy everyLhlng, even manure. l never
learnL Lo make Lakakau as a chlld. My moLher preferred Lo make loaves or scones. My moLher would
make rewena ouL of hops and sugar. lL was nlce buL heavy. l never made Lakakau unLll my daughLer-
ln-law showed me how Lo do Lhls." (WP3)
WlLh auahl kore, Lhe only people who do well over Lhls are Lhe promoLers of auahl kore. Morl say
do noL bellLLle Lhe man who has a smoke. A kula who ls 91 was Lold she should glve up smoklng. 1he
kula sald, Wlll you be my frlend aL 2am when l am by myself? 1haL ls my only comforL."" (WP7)

Grow|ng up w|th mater|a| depr|vat|on
Cur house was made of corrugaLed lron. lL had a dlrL floor, wlLh paper bags down Lo sLay clean. 1he
poor people llved by Lhe rlver ln caves. 8uL Lhey had more fun, so we spenL Llme wlLh down Lhere
dlvlng ln Lhe rlver, geLLlng eels." (C13)
no maLLer how pohara my famlly was, no maLLer whaL, we had a famlly love. l am ln my on way very
rellglous, especlally over Lhe lasL few monLhs. l am CaLhollc, alLhough ln many ways l follow Lhe 8aLana
falLh, l belleve ln goodwlll for oLhers. Cood clean llvlng ls my wlsdom for oLhers and LhaL you aLLempL
Lo be a parL of Lhe communlLy and a worLhy parL of Lhe communlLy (runanga). My Lralnlng ln Lhe army
boughL LhaL ouL ln me." (C12)
42
l come from a famlly of 19. l am Lhe oldesL glrl. We had noLhlng ln our house whlch was [usL one blg
room. Llfe was abouL survlval. We llved on eels, waLercress and cow's mllk. We dldn'L know whaL
presenLs were buL l look back and reallse we were happy. 1here was no power, no washlng machlne
and only one bed ln Lhe enLlre house. Cur blankeLs were overcoaLs. Powever we survlved. noLhlng
was ever a boLher. We were happy and desplLe havlng llLLle probably dld noL have Lhe sLress of Loday's
world. My parenLs were lovely." (WP2)
1here were hard Llmes buL l could cope wlLh my 13 chlldren as l had looked afLer my 18 slbllngs.
1here was no washlng machlne or 1v aL Lhe flax mlll. l would send Lhe klds down Lo Lhe rlver Lo wash
Lhemselves and Lhelr cloLhes. 1hey each had responslblllLles and en[oyed lL because all Lhe oLher klds
would go Lo Lhe creek Loo." (WP2)
Cur llfesLyle was Morl. We had parlngo and plpls wlLh whlLe sauce. Cur parenLs were poor, buL Lhey
were no poorer Lhan anybody else. lL was a llfesLyle. We dldn'L know abouL rlch Lhlngs, rlch food. now
by cholce l'll sLlll en[oy bacon bones and waLercresss, lL's good food. MosL of our puddlngs were all
mllk puddlngs from Lhe cows. We had '[unkeL' whlch ls mllk curd wlLh a blL of sugar and nuLmeg."
(WP3)
l remember noL llklng my presenLs one year. l wenL across Lhe rlver and saw my school maLes and
asked whaL Lhey goL for ChrlsLmas. 1hey sald Lhey dldn'L geL any and l remember feellng qulLe
ashamed of myself for belng ungraLeful for whaL l goL." (WP3)
l was born ln a gum dlggers shack. lL was bare wood pallngs and lron roof wlLh a blg lron chlmney and
open flre and dlrL floor - covered wlLh women flax or flour sacks." (WP4)
We goL up aL 4 or 3 oclock and we'd scare Lhe cows so we could sLand ln a cow paL. l look aL my klds
and my moko, l wlsh l'd Laken Lhem back Lo grow up aL home - even Lhough we have elemenLs of
Loday llke drugs and unemploymenL, we had huge gardens." (WP7)

Iood product|on and chores around the home
lrom Lhe creek we goL Luna, our kal, we goL whlLebalL from creek and kahawal. We used Lo grow our
own gardens. l look back and wonder how my mum used Lo cope. We all had Lo learn Lo do Lhe
washlng. 8ecause we llved ln Lhe LenL our shower was four sheeLs of lron and lL was cold. Mum felL
sorry for us and goL a baby baLh for us Lo puL hoL waLer ln." (W1)
l learnL LradlLlonal food preparaLlon from my moLher. Mum dug Lhe garden. We dld Lhe flshlng and
smoke Lhe eels. Mum LaughL us Lo rebury all Lhe vegeLables ln Lhe ground because LhaL's your frldge, lL
keeps Lhe vegeLables cool." (W1)
We were LaughL responslblllLy, hard work and conLrlbuLlon Lhrough Lhlngs llke mllklng Lhe cows aL
early age and l was LaughL Lo swlm by belng Lhrown ln Lhe rlver." (W1)
l whakaLlpulnga maLou l runga l Le whenua l kaha ana Le whakaLlpu kal, mahlnga kal - Le nulnga o Le
wa kolra nga kal e whangalLla mal kl a maLou ko nga kal o Le whenua, nga kal o Le moana, Le awa. Ae,
whakaLlpu perangla mal maLou. 1e Laha o La maLou kula, maLou koroua pera ano Le whenua Le wahl e
whangalLla maLou, l ora maLou l Le wa l Llpu ana maLou l Lamarlkl ana." (C14)
We were born and bred on kalmoana. We always had Lo go down Lo Lhe beach Lo geL crabs and paua
and cockles, geLLlng flounderlng wlLh ouL boaLs and neLs. Cur kal was preLLy healLhy and our dad used
Lo do Lhe shearlng of Lhe sheep. Pe wouldn'L Lake paymenL oLher Lhan some sheep, buL only one aL a
Llme because we had no sheep. 1hey wenL over Lo Cuall lsland and kalmaLarua (Lhe reef ln LyLLleLon
Parbour) and flll up Lhe bag wlLh mussels and paua and make Lhe Lalake aL Lhe boLLom of Lhe wharf
(puLLlng Lhe paua lnLo a Lln waLer Lank Lhen cover lL wlLh rocks and Lhen puL Lhe mussels on Lhe
ground and cover lL wlLh rocks).lL was our frldge." (C19)
We grew up llvlng off Lhe land. l en[oyed growlng up around Lhe sea, lL was dlfferenL Lo Lhe
upbrlnglng of my chlldren. Lveryone knew Lhelr [obs LhaL had Lo be done each day. l have no bad
43
memorles, everyone supporLed each oLher. lf we wenL flshlng Lhen we shared Lhe flsh ouL Lo Lhe
communlLy." (C14)
We goL waLer from Lhe creek for a baLh. Pad an open LolleL ouLslde [usL newspaper. We would drag
Lhe horse over Lo dlg up a new hole." (C13)
Lveryone Look parL ln Lhe mara. 1he mara belonged Lo Lhe Morl communlLy, so everybody Look parL
lL ln." (C13)
Lverybody owned Lhlngs, buL everyLhlng belonged Lo everybody. So lf a horse wenL mlsslng, lL wasn'L
sLolen, lL was [usL uncle had borrowed lL. Lverybody [usL shared sLuff. no one locked Lhlngs up. When l
look back lL's qulLe sLrange now LhaL we lock everyLhlng up." (C13)
l look back aL Lhe klds aL 1uahlwl and orL Levy - all Lhe klds go ouL Lo Lhe paddocks, Lhey geL up Lo
mlschlef LhaL doesn'L geL you lnLo Lrouble. WhaL are Lhe advanLages of belng ln Lhe counLry as a young
boy? ?ou found someLhlng Lo do, Lhe communlLy knew each oLher. We had 13 whales beached aL orL
Levy, Lhe whole communlLy Lurned ouL for Lhose whales, every home was represenLed. Seelng a
communlLy come LogeLher llke LhaL, you wouldn'L see LhaL ln lnner clLy ChrlsLchurch." (C12)
When my dad goL slck we had Lo geL off Lhe farm. We losL everyLhlng. noL nlce when you lose
everyLhlng and you were [usL a kld. SomeLlmes l feel llke l was born old, never had Llme Lo be a kld.
Pere we were worklng for my uncle (scrub cuLLlng). Pere we were dolng a man's [ob and my uncle was
paylng us boy's wages. Pardly any money, buL [usL enough Lo pay bllls. 8emember Lhlnklng hope he
goes broke. l dldn'L mean lL ln a nasLy, buL he could have helped us. We became men very qulckly, had
Lo be. All Lhe dlrLy sLuff LhaL ever happened, sLrapped for speaklng Morl and for noL belng able Lo
speak keh, l never had any blLLerness and LhaL has goL Lo be a glfL from Cod." (C17)
1here are many poslLlve Lhlngs ln Lhe [naLural] envlronmenL. l always Lold people LhaL aL no Llme dld l
ever feel deprlved. l could always leave our conLemporary sLyle sLuff and go back Lo Lhe marae. We
always had kal, we had good gardens. My grandfaLhers grew a loL of vegeLables on a couple of acres. l
know all Lhe rongoa ln Lhe bush, whaL Lo do, how Lo cook dlfferenL Lhlngs, go eellng, fresh waLer
muscles. ?ou know l'd never be hungry. We sLlll have a farm house aL Walkaremoana. So my older
slsLer has gone back Lo Walkaremoana Lo llve up Lhere. l can never Lhlnk of a Llme LhaL we were
hungry. 8uL Lhere are some numerous aspecLs ln Lhere Loo. l go back Lo LhaL old house now, Lwo
rooms and wonder where we all slepL! Wasn'L a bad llfe aL all. AL four you could go and [ump on a
horse. We used Lo eaL weka. We always used Lo geL kal lf we wenL Lo Lhe beach, dlve for sLuff.
Wouldn'L go anywhere on a hollday lf you dldn'L go hunLlng." (C17)
We used Lo go Lo hul. We had a sledge and my moLher would Lake us around afLer we mllked Lhe
cows and she would klll a cow and Lake lL wlLh kumara Lo Lhe hul. 1hls was our Llkanga buL a loL of lL
has been losL so l Lry Lo lmparL Lhls Lo our communlLy." (WP3)
Cne of Lhe good Lhlngs abouL golng home was Lhe dlfferenL klnd of dleL lncludlng, kuku, rlLo,
Lawhara. 1awhara was as sweeL as honey. Lels were also eaLen. 1he Luna whakaheke (eel mlgraLlon)
would Lake place near my own klnga.

l was senL Lo Lhe rlver Lo check Lhe condlLlons. Such slgns
would reveal wheLher Lhere were eels or noL. Mangakahla had rlvers wlLh Luna, kewal, and ln some
places waLer cress. ln Lhose days Lhe rlver was very clean. now lL ls qulLe changed. l have heard LhaL
Lhere are no more eels Lhere anymore. Powever, LhaL's anoLher sLory." (WP8)
We were LaughL abouL Lhe land and how Lo respecL lL. We all wenL ouL Lo Lhe mra (vegeLable
garden). Lveryone helped wlLh lL every weekend, LhaL's Lhe reason why we never wenL hungry."
(W6)




44
Ado|escence, changes |n ro|es, m||estones and r|tes of passage
All rlLes of passage are publlc evenLs. 1hese days we rob people of Lhe [ourney - we glve lL Lo Lhem
Loo easlly. 1here are Morl rlLes of passage and evenLs and Lhen Lhere are human evenLs. l see a loL of
Morl clapplng hands when Lhey achleve a Luropean Lhlng llke achlevlng School CerLlflcaLe.
Cne rlLe of passage ls golng from crawllng Lo walklng, lrom movlng ourselves llke an anlmal Lo LhaL of
a human belng. We had Lo walL unLll our daughLer had sLood up before we were allowed Lo Louch her.
8eachlng a cerLaln age ls noL a real mllesLone or rlLe of passage. Leavlng chlldhood Lo begln Lhe
boLLom of adulLhood ls Lhe nexL rlLe of passage. lf we Lhrow away 21
sL
blrLhdays and flrsL days of
school and focus on ours, whaL are we lefL wlLh?
An example ls our daughLer ls around 16 years - we requlre Lhem Lo do someLhlng llke wrlLe a walaLa
abouL Lhe weaLher. We need Lo puL someLhlng on Lhem Lo slow Lhem down around LhaL age.
AnoLher one was around mld-Leenage years - whakaaLurla kl Le lwl Lou Lane hlhlko. CLher boys and
Lhen Lhe glrls are checklng ouL your manhood. l Lhlnk lL's called aroaro, walsL-down sLuff. 1he old ones
say 'ah-ha', come here and glve you a llLLle blL of Lhls and a llLLle blL of LhaL."
1he nexL rlLe of pssage ls based on your blologlcal compaLlblllLy whlch ls based on your flngers,
because l roLo l Lou maLou nel ao, because lf you puL a man and a woman LogeLher lL may equal zero."
(C16)
1he Lhere are Lhlngs LhaL were noL for oLhers Lo ever see. ersonal sLuff [connecLed Lo puberLy].
My famlly recognlsed l was a young woman when l moved away from my parenLs. had Lo become an
lndlvldual person sLralghL away and Lake responslblllLy for myself. " (W4)
1he Leenager ls a 20
Lh
cenLury lnvenLlon. ?ou wenL from belng a chlld Lo belng an adulL, you dldn'L
have Lhls adolescence Lhlng. ?ou lefL school and wenL Lo work, some wenL of Lo unlverslLy, buL Lhls
was regarded as adulL acLlvlLy. l don'L Lhlnk l made a LranslLlon of LhaL (formal) klnd where [youLh] ls a
soclal classlflcaLlon LhaL you have Lo survlve from adolescence Lo adulLhood. 8uL Lhe rlLes of passage
were Lhlngs llke Lhe flrsL Llme you crossed Cook SLralL ln a boaL, Lhe flrsL Llme you wenL Lo a dance, Lhe
flrsL Llme you wenL Lo a ball, when you flnally made Lhe flrsL xv. when you were allowed Lo rlde your
blke Lo school, when you were allowed Lo drlve a car. My faLher sald Lo me you're 12 now lLs Llme Lo
learn Lo drlve a car." Pe puL me ln a paddock and made me drlve a '37 Chev' around and around. Pe
made me drlve from leaLhersLon across Lo 8umaLaka's Lo WelllngLon, whlle he slepL - LhaL was a rlLe
of passage!"
When l became a woman. lL was my dad who LaughL me and showed me whaL Lo do. Wrapped up an
old sheeL Lo make a pad and dad made me a belL Lo hold lL up wlLh. My moLher wasn'L parL of lL. lL
happened aL school and l freaked ouL and Lold dad who showed me whaL Lo do. My moLher had no
parL of lL. So when my oLher slsLers grew up lL was my [ob Lo Lell Lhem. We were llvlng ln Lhe bush so lL
wasn'L llke l could run down Lhe shop and geL whaL l needed. l Lold dad and he Look me aslde. 1here
was no wlder famlly recognlLlon of whaL had happened, lL was [usL wlLhln our home. (W4)
l dldn'L come lnLo adulLhood unLll l was marrled aL 18. l had Lo suddenly grow up." (C12)
l passed from chlldhood Lo adulLhood, when l lefL home, when l was 17. Llfe afLer movlng away from
home (on Lhe LasL CoasL lnLo Lhe clLy) was so dlfferenL, so free, and someLlmes you lose Lhose values
and you don'L reallse unLll you become a parenL yourself." (C14)
My momenL as a debuLanL wlLh our beauLlful whlLe ball gowns was a huge evenL. Lach pa was glven
so many Lo go. We were all Lhe same age and we were presenLed Lo !lm 1urlkaLene. lL was Lhe blg
evenL for my Leenage llfe and Lhen my slsLers goL marrled. We were grown up afLer Lhe 8eaLles
concerL. We mlssed our Lraln afLer Lhe concerL and planned Lo sLay ln CaLhedral Square. 8uL Lhe ollce
came and we Lold Lhem whaL had happened and Lhey sald, Well, you beLLer sLarL walklng up Lhe hlll
[Lo LyLLleLon]. We sald lL was Loo far. 1he pollce Look our names and Lold us all off. 1he ollce dropped
us off on Sumner Plll and Lold us lf we dldn'L make lL Lo Lhe oLher ollce SLaLlon ln 30 mlnuLes we'd be
45
arresLed for belng vagabonds. l had some alcohol Lo keep me warm and geL me home, l had me flrsL
lncldenL wlLh Lhe law and lL was my comlng of age momenL. AfLer LhaL brush wlLh Lhe law we learnL Lo
Lake responslblllLy for ourselves." (C19)
l had 18 when l was young. 1haL was Lwo years ouL of my llfe. l wenL up Lo PasLlngs for a break afLer
LhaL and LhaL's when l meeL my husband. l wenL ouL on a daLe wlLh hlm and l was Lhe laugh of
kahungunu, because l had Lold hlm LhaL we don'L chase eels, we [usL dlg a dlLch and Lhey swlm lnLo lL.
Pe never belleved me unLll he saw lL wlLh hls own eyes, Lhen he sald he wanLed Lo sLay down souLh
and marry me." (C19)
l Le klLe au aLu l Lu ana. 1e pal hokl o Laku haapl, pal hokl Laku panlkoLl, he pango, he m, he pulpul kl
runga au. ko ahau kl Le karanga. ?ou know mal rn l Laku mlLa kl Laku mma l Le wa e ora nel:
Mom, JlJ l Jo tbot? 5be solJ es, yoo JlJ, wbots tbe Jlffeteoce?
well, ooo me te kl oo koow, koo mblo oo teoel meo te oboo o te tlkooqo o te kotooqo - be obo l
kootoo l tokooqlo oboo ko boete kl te kotooqo? wboolbo oko too!
l kl toko mmo Ob, mblo koe!
oqotl l beo, mblo tooo te ool o koloo oe, eoqotl kote oo e toko tkoo te boete kl te kotooqo - me
be kolo kl telto.
kel te pol, oo ttoo te motoe. (C14)
When we goL older, my older broLher used Lo whalkrero. Always honoured and respecLed Lhem.
When he passed away, someLhlng happened. lL was llke Lhere was a Lransference, manLle. noL [usL ln
a mlnlsLry capaclLy, buL also Llkanga capaclLy. l was now Lhe kalkrero for Lhe whnau." (C17)
Mum's moLher Lold dad Lo avold all LhaL old [LradlLlonal rlLes of passage] 'sLuff'. She sald lL was old,
she dldn'L wanL Lhe mokos Lo go Lhrough lL and LhaL Lhey needed Lo make Lhelr own cholces." (WP1)
ln Lhe end l goL bored wlLh all Lhe manuhlrl who kepL comlng Lo house Lo flnd ouL abouL whakapapa,
so l sLarLed llsLenlng Lo all LhaL goo-goo-ga-ga sLuff. lL's noL Llll you go ouL and you say sLuff and people
ask how come you know all LhaL?" (WP1)
l Leach flve whare (levels) lnvolvlng dlfferenL Lechnlques. l ad[usLed Lhese Lo meeL Lhe needs of Lhe
sLudenLs. 1here are several sLages Lo pass before you become an experL. 1he end resulL ls Lo become
an akonga buL everyone sLarLs aL Laura sLaLus. 1o do lL properly you have Lo be LaughL everyLhlng buL l
was relucLanL Lo Leach sLudenLs abouL how Lo klll, why would you wanL Lo learn how Lo klll someone?
!usL for Lhe sake of knowlng? All l know ls my old man sald don'L be selflsh wlLh Lhe knowledge. Share
lL Lhose who are wllllng. l've been lucky Lo come across people who are wllllng Lo learn." (C110)
1here wasn'L really any LranslLlon from boyhood Lo manhood celebraLed. As an 11 year old l could llfL
a calf up onLo a horse and Lake lL down agaln. Llfe as a 17 year old wasn'L really en[oyable because l
worked llke a man from 3am Lo 7pm dolng all sorLs of work for no money. l was peeved LhaL lL was my
loL ln llfe, lL fell on me Lo do LhaL work. Powever, Lhe rewards have been 100-fold. My faLher always
used Lo boasL LhaL he had LaughL me Lo be a good worker and l would be Ck. 1here was no 21
sL

blrLhday, some people had Lhem buL noL us." (WP3)
8y Lhe Llme Lhe famlly lefL Whananakl, l was aL boardlng school, Cueen vlcLorla. lL Look me Lwo years
Lo geL over my homeslckness. 1he prlnclpal aL Whananakl School had suggesLed Lo my parenLs LhaL l
slL an exam Lo geL a scholarshlp. My moLher Look me on a Lraln Lo Auckland. l was homeslck durlng
Lhe flrsL holldays buL sLuck wlLh lL because l felL l owed lL Lo my parenLs and Leachers Lo sLay. l
en[oyed belng wlLh oLher glrls, Lhe rouLlne, buL was very homeslck. l would have been beLween 12 and
13 years old aL Lhe Llme. Llvlng away from home was a blg LranslLlon. l had a good educaLlon. We were
also LaughL Lo do our own housework. We Look Lurns cleanlng upsLalrs, pollshlng floors, and oLher
groups worked ln Lhe klLchen and laundry. 8lg coppers were used Lo boll cloLhes and for washlng ln
wooden Lubs. l found Lhe housework lncludlng pollshlng floors and cleanlng greaL, blg wlndows a
good experlence." (WP4)
46
uresses were always worn. 1he besL dresses would be whlLe wlLh a haL or bows. 1eenagers never
wore Lrousers. AfLer my marrlage Lhe 'new Look' was ln. l boughL Lwo dresses LhaL were very shorL.
1ed was embarrassed Lo be seen wlLh me aL parLles. l had a palr of brown suede booLs and a dlvlded
sklrL Lhe colour of glnger. l had a cream [ersey wlLh sparklles. When my youngesL daughLer was aL
prlmary l made her a palr of Lrousers. WlLches brlLches were shorL legglngs, or bloomers wlLh elasLlc
around Lhe legs. l had fun shocklng Lhe locals. 1he flrsL changes ln fashlon came afLer Lhe war. no one
wenL Lo Lown wlLhouL a haL. l had a long mld-calf sklrL LhaL was box pleaLed. Lveryone LhoughL l
looked gorgeous. l made mlne and my daughLers cloLhes. l boughL a knlLLlng machlne and made Lhelr
[erseys. lL was only laLer LhaL cloLhes were boughL. 1oday, anyone can wear anyLhlng and no one
crlLlclses Lhem aL all." (WP4)
1he whole farm was on one block and Lhere were no roads. My uncle, my moLher's half-broLher, gave
Lhe land Lo her. 1hls ls because my moLher was ralsed aL 1e kaha for Lhree years when her aunLy Look
her aL Lhe age of 12. My moLher crled so much when her broLher vlslLed LhaL he broughL her back and
gave her Lhe land here." (WP3)
l was 17 when became a woman. [l goL my perlod] laLer Lhan oLher glrls because l was slck as a chlld."
(WP3)
1he deaLh of my grandmoLher was a clear rlLe of passage. l was abouL 7 or 8 and undersLood Lhe
meanlng of deaLh for Lhe flrsL Llme. l observed Lhe Lhlngs LhaL were happenlng on Lhe marae, Lhe
whalkrero, Lhe Langl and so on." (WP6)
1here are Lhlngs LhaL Lhe old people aLLempLed Lo make happen, an aLLempLed Lomo. l am of Lhe
generaLlon when such marrlages were sLlll belng made, alLhough ln fewer numbers. 1here was always
a deslre for Lomo as Lhe old people dlsapproved of you llvlng alone, wlLhouL a husband or wlfe. 1hey
felL LhaL l should have a parLner. Whlle Lhey wanLed me Lo have a wlfe l dldn'L wanL LhaL. l [usL
wanLed Lo carry on dolng whaL l was dolng. So LhaL's one rlLe of passage LhaL l mlssed ouL on, belng
parL of Lhe conLlnuaLlon of my whakapapa because LhaL ls whaL lL was abouL. Powever, Lhe value and
slgnlflcance of conLlnulng Lhe heke was noL apparenL unLll laLer.
ln Lerms of reallslng or undersLandlng sexuallLy Lhls came abouL more as a resulL of lnLeracLlng wlLh
peers." (WP6)
noL many people belleved ln 21
sL
celebraLlons. lL was a real keh concepL. lf you had a chlld and
you were only 14 years old Lhey celebraLed lL. ?ou were an adulL by your mahl." (WP7)
ln Lhose days, Lhere was a dlsLlncLlon beLween belng a chlld and becomlng a man. keh culLure had
a sLrong lnfluence on Lhe way Lhlngs were done. l remember a kaumLua who came Lo our home Lo
lnsLrucL us on Le ao Morl. My faLher was senL Lo a nearby mounLaln Lo feLch human bones where
ancesLors were burled ln caves. Several karakla were made. 1he cave was full of cobwebs. 1he
Lohunga performed a karakla Lo clear Lhe way so LhaL Lhey could enLer and feLch Lhe bones. 1hey puL
Lhem lnLo a bag and Look Lhem Lo a wahl Lapu where Lhe bones remaln Lo Lhls day. l remember my
faLher asklng Lhe Lohunga abouL Lhe bones. Some came from Poklanga. 1he people from Lhere had
broughL Lhem Lo our mounLaln. l was only Lold abouL Lhese Lhlngs when l was old enough Lo
undersLand and grasp Lhelr slgnlflcance." (W8)
ln Lhose Llmes, lL was evldenL when you were ready Lo move lnLo anoLher role such as speaklng on
Lhe marae. ?ou were Lold go Lo Lhe fronL. ?ou dldn'L really have a LradlLlonal karakla because of Lhe
keh lnfluence. 8uL Lhose karakla were sLlll Lhere. 1he people of 1uhoe sLlll pracLlce Lhem." (WP8)
L haramal l Le kawa Le pla nel. 1he pla ls sorL llke a chosen one from Lhe hapu, chosen from Lhe Llme
Lhey were born and senL Lo Lhe whare wananga - Lhe lsoLerlc house of learnlng. Cne of Lhe oLher
Lhlngs Lhey had Lo do was go Lo a cerLaln pool ln Lhe 8lver and puL Lhelr whole face lnLo Lhe pool and lf
Lhe koura wal, Lhe freshwaLer crayflsh, grabbed Lhelr nose Lhen Lhey were selecLed Lo enLer Lhe whare
Wananga." (W2)
1here ls noLhlng LhaL happened ln my old communlLy LhaL l don'L agree wlLh now. 1haL was Lhe way
Lhlngs were Lhen (dlsclpllne, gendered naLure of work, hard work by men raLher Lhan play ouLslde,
eLc.) and LhaL was Lhe rlghL Lhlng Lo do Lhen." (W2)
47
l remember my flrsL beer. My uncles were havlng a parLy and Lhey leL me have a beer. AfLer Lhree or
four beers l was runnlng around llke a nuL. ChrlsLmas was such a neaL Llme. ln our famlly Lhere was
always a loL of drlnk whenever we came LogeLher. lL was one of Lhose soclal Lhlngs Lo slL around and
be happy. 1hough l remember my own son asklng me why we always had Lo have drlnk when we goL
LogeLher." (W2)
AL whaL polnL do you call yourself a man. l Lhlnk lL ls when you can supporL yourself, when you are
paylng your own way LhaL ls Lhe flrsL lndlcaLlon LhaL you are a man - when you can sLand on your own
Lwo feeL." (W2)
LveryLhlng has moved back a blL now. l Lhlnk LhaL's happened because you need Lo be sure you can
be Lralned and malnLaln cerLaln Lhlngs. We were abouL 19 when we had a Lalaha Wananga aL
Maungarongo. 1he kaumLua Look us Lo Lhe 8lver and we sLrlpped down. 1haL was very lmporLanL
because we were Laklng Lhe Laonga (Lalaha) back Lo Lhe whnau. lL was lnLeresLlng Lo me LhaL our
uncles and aunLles were all Lhere, Lhey dldn'L come Lo Lhe rlver buL Lhe nlghL before Lhey were all
Lhere. 1hey sald Lhls klnd of Lhlng used Lo happen earller ln llfe, buL we were 19. ?ou were
consecraLed for a cerLaln purpose Lo glve a servlce ln a cerLaln way [Lo Lhe communlLy] so you couldn'L
do whaL oLhers klds were dolng because you were seL aslde." (W3)
very young glrls goL La moko. 1hey goL Lhem very young. us men dldn'L geL Lhem. lL was [usL
someLhlng Lhey had Lo do." (W3)
1o a cerLaln degree lL ls sLlll done, LhaL a kula wlll say 'you are golng Lo do Lhls Lo LhaL wlLh your llfe.'
nanny knows who wlll be a prlesL or whaLever, someLlmes l dldn'L undersLand, buL you make up your
own mlnd. So l sLlll Lhlnk lL goes on buL lL's noL as sLrlcLly adhered Lo now as lL was" (W3)

Lducat|on and emp|oyment
All Lhe males ln our communlLy had employmenL" (W1)
8elng glven responslblllLles. We had dlfferenL Lasks we had Lo do. When l wenL Lo Plgh School one of
Lhe key evenLs was Lo geL employmenL, worked ln a wool sLore. 1hose sLeps of becomlng employed,
becomlng an adulL, becomlng responslble."
l had Lo grow up real qulck when my dad dled. My uncle (eLa AoLere) came Lo Lhe funeral and Look
me Lo Auckland. Pe was worklng for Morl Affalrs 1rade 1ralnlng. Pe asked me whaL l wanLed Lo
become, l sald a chlppy (carpenLer). Pe sald LhaL was fllled up. So l LhoughL l would be a mechanlc. 8uL
LhaL was full. So he sald you become an elecLrlclan. l dldn'L wanL Lo be one, buL he sald acLually lL
doesn'L maLLer whaL you wanL Lo be" and he slgned me up. Pe dropped me off aL a boys' hosLel and
sald no one owes you a Lhlng, puL your head down and bum up and go geL you a fuLure". 8uL when l
Lhlnk abouL lL now, especlally when Lhlngs haven'L worked ouL Lhe way l wanLed l reckon Lhose were
Lhe words l needed, Lo hear. Words LhaL allowed me Lo forge a fuLure for myself. l don'L feel sorry for
myself. 'lf Lhlngs don'L happen, make lL happen'." (C13)
1radlLlonal pracLlces are sLlll happenlng: Lven now my famlly sLlll have LhaL respecL Lhlng, hard
worklng eLhlc Lhlng, you geL a [ob. none of my whnau are on Lhe beneflL. We were broughL up llke
LhaL. 8especL for elders ls parL of our llves." (C13)
When klds have creaLed someLhlng, done someLhlng wlLh Lhelr hands, applylng Lhelr mlnd, and have
done someLhlng collecLlvely and cooperaLlvely Lhey feel a sense of achlevemenL, Lhey know Lhey can
do someLhlng. And lL's Lhe knowlng you can do Lhlngs as a person LhaL glves you Lhe confldence Lo
approach Lhlngs- lL does someLhlng psychologlcally and culLurally and lLs acLually rlghL aL Lhe rooL of
my Morl experlence- LhaL sorL of lnnovaLlon. We lnvenLed sysLems of food sLorage- oha, 8ua
kumara- no one else ever dld LhaL. 1hese are Lhe evoluLlons of Lhe uses of harakeke. 1hls ls a parL of
Lhe maglc of our culLure, lL's noL [usL 1e 8eo and kapahaka, lL's Lhls whole galaxy of sklll, LhaL's an
lnherlLance for us. lncludlng arLlsan skllls - Lo rebulld Lhe marae fence, lnsulaLe Lhe maLLress room."
(C18)
48
eople, once Lhey belleve Lhey can do someLhlng feel beLLer abouL Lhemselves. Cnce Lhey feel beLLer
abouL Lhemselves, Lhey feel confldenL abouL Laklng on new challenges. 1he key Lo LhaL ls havlng adulL
lnpuL. l Lhlnk for men (and perhaps for women Loo) Lhey need Lhe ablllLy Lo learn how Lo Lake and
manage rlsks (physlcal and oLherwlse)..." (C18)
l Lhlnk we are deflnlLely a creaLlve people. Some are so naLural we don'L know someLlmes LhaL we
have Lhese LalenLs. SomeLlmes LalenLs are developed enough under Lhe guldance of Lhelr kula, Lo
gulde Lhem Lhrough wlLhln a whnau concepL. 8uL now Lhe chlldren have Lo go Lo courses. We Lhlnk
Lechnology ls lmporLanL, lL does all of whaL we wanL for us. We used Lhe naLural envlronmenL a loL
more when l was growlng up. 8uL someLlmes Lechnology Lakes over, buL hopefully Lo exLend our
whakaaro." (C14)
l knew l had become an adulL when l sLared worklng. l knew Lhe responslblllLles for myself were
dlfferenL. lL wasn'L someLhlng l was used Lo, maklng my own declslons and belng cuL off from my
whnau. l mlssed Lhem and l knew Lhey mlssed me. 1o leL me go musL have been hard for Lhem Lo do.
1hey hoped l would do well and be happy ln my llfe, you don'L reallse Lhose Lhlngs Lhen buL as Lhe
years go by l am so Lhankful Lo Lhem and appreclaLe Lhem so much now and Lhe Lhlngs Lhey LaughL
me. 8e good Lo yourself, Lry hard, do you besL." (C14)
Morl are so glfLed. When MonLe [Chla] was sLlll allve, he and l sald 'we have goL Lo change our
educaLlon model'. 1here are probably excepLlons Lo Lhe rule buL Morl wlll learn ln a parLlcular way.
1hey wlll learn by belng menLored. 1haL ls lnherenL ln us. l do, you waLch, l do, you help. 1haL model of
learnlng, LhaL's a Pebrew model. 8uL lnsLead 'you do, l'll help'. Learnlng Lhe Lheology comes as an
applled learnlng. l never learnL lL from my dad (whalkrero/krero)." (C17)
Cur reo comlng Lhrough ls someLhlng Lo be proud of. lf you dlsesLabllsh Lhe reo you dlsesLabllsh Lhe
people. 1haL's why we say '1e 8eo me nga 1lkanga', lLs ln Lhe reo LhaL our Llkanga comes Lhrough- LhaL
makes us Morl. Cur dlverslLy of our young Morl people, Lhe sLrengLhs LhaL are comlng Lhrough our
people, Lhey're noL afrald Lo challenge, Lo challenge whaL affecLs us ln our llves. We are also becomlng
educaLed ln 1e Ao keh, Lhere are more and more people ln our lnsLlLuLlons now. 1hese Lhlngs glve
me hope for our people. 1hese are frulLs, legacles lefL by our 1lpuna laylng Lhe foundaLlon. My Cran,
Whlna Cooper, !oe Pawk, Sld !ackson. lf lL wasn'L for Lhose people, Lhe Parawlra's of Lhe world, Lhose
people, we would be 20 years behlnd. 1hey labelled us as gorlllas, proLesLors, buL Lhere was a huge
machlne comlng agalnsL us as Morl. 1hese people have Lo be acknowledged." (C110)
Cne of Lhe mounLalns aL awarenga was named afLer an lncldenL where people wenL Lo collecL
seafood. 1hey recenLly revlewed Lhls krero. 1he chlef of awarenga was MoeLaralLl. Pls people
sald, LeL us go collecL kalmoana." Pe Lold Lhem Lo go buL sald LhaL when Lhey reLurned he would be
dead. When Lhey came back 2 days laLer hls head was found lylng on Lhe ground. So many Lhlngs are
Lhere (awarenga). lL's a shame because Lhe klds from awarenga are mlsslng ouL on lL. LducaLlon
now ls dlfferenL Lo former days. 1here ls a focus on economlcs buL whaL abouL Lhe economlcs of
growlng a garden? lL was done aL a Morl pace, when lL sulLed people." (WP7)

Mentors
l had Lhe greaL luxury of havlng a faLher who was my prlmary Leacher, engaged aL Lhe dlnner Lable
every evenlng ln debaLe- as lf l was an adulL. Pe'd Lake LhaL Llme every nlghL (afLer grace was sald) Lo
Lalk abouL cerLaln Lhlngs. Pe was a very arLlculaLe, someLhlng of a polymaLh, a very wldely read and
hugely lnformed man, a man of vlgorous oplnlons- he made LhaL lnvesLmenL ln me. noL LhaL ofLen buL
Lhey were lmporLanL Llmes, we'd go for hlkes and walk Lhe cook sLralghL coasL, he'd carry Lhe lunch
and l'd carry a pack wlLh 3x waLerproof covered books ln lL: CoLLon's Ceomorphology of new Zealand,
Langham 8lackwell's naLlve lanLs and 8eed's dlcLlonary of Morl lace names. We'd cllmb Lo a Lop of
a hlll and he'd ask me.whaL made LhaL land llke LhaL? WhaL made LhaL hlll llke LhaL? And he'd say look
lL up. Pe'd Lalk abouL lL wlLh me. l've sLlll goL Lhe books. Pe'd Lell me Lhe name of planLs and show me
Lhlngs and make me look up Lhe Morl name for Lhlngs. l can'L see a seagull golng pasL now wlLhouL
49
Lhlnklng of hlm. 8eclLlng Lo me a poem he wroLe Lo my moLher afLer Lhe war- descrlblng hlmself
comlng home uslng 'kararo' (uomlnlcan gull) as a meLaphor. Pe'd reclLe LhaL poem everyLlme he'd see
a seagull. ln Lhe bush he'd be sLrldlng Lhrough Lhe bush (when lL ralned) and he'd be slnglng lrlsh
revoluLlonary songs or slnglng LaLln hymns. WlLh a faLher llke LhaL, l had a number of formaLlve
experlences." (C18)
l was abouL four years old my koro Look me Lo a rural road Lo Leach me some lessons abouL keh
people. WaLch Lhe cars as Lhey go pasL - 'who was ln LhaL car' l dldn'L see one of our people ln Lhose
cars, Pe goL me Lo puL my hand on Lhe road and a car wenL passed Lhree lnches away. l [umped back
and he sald 'yes, very dangerous'. Pe sald 'do you know where lL sLarLs? 'no' uo you know where ls
goes?' 'no'. 'uo you wanL Lo know?' 'no, buL Lhey're golng somewhere really really fasL.'. 1hen he
plcked up a sLone and sald 'waLch Lhls', he Lhrew lL [usL ln fronL of a car, lL hlL Lhe car and Lhe car
swerved and sLopped. 1he drlver goL ouL of Lhe car and rubbed where Lhe sLone hlL wlLh hls arm. Pe
yelled aL hls wlfe Lo shuL Lhe klds up. 1hey were crylng and all over Lhe place because Lhey dldn'L have
seaLbelLs and car had swerved suddenly. 8uL Lhe man was noL worrled abouL hls famlly, he was
worrled abouL hls car. Slnce LhaL Llme l'm yeL Lo flnd a wesLern man who says he cares abouL hls famlly
and means lL. So lL was a long Llme before l wenL ouL and saw anoLher road or keh person. l asked
my koro laLer lf lL was Ck Lo flnd Lhe end of LhaL road - he sald no, noL yeL. 1here's a whole loL of
lessons ln LhaL. 1hey wanLed us Lo grow up llke LhaL. lL wasn'L speclal, or prlvlleged or LradlLlonal - lL
wasn'L Lhe old way." (C16)
My uncles from bluff would come Lo my boaLshed and waLch me flxlng dlnghles and dolng sLuff
before vlslLlng our famlly home. l had men who were waLchlng, Lalklng, showlng me how Lo do Lhlngs,
older men. l am sLlll flndlng men LhaL l knew Lhen sLlll down souLh Loday wlLh young people showlng
Lhem how Lo make Lhlngs, flx Lhlngs, how Lo be safe, how Lo work boaLs, flx englnes and all sorLs of
Lhlngs of LhaL klnd. l found LhaL qulLe hearLenlng (seelng Lhls) lL glves me a number of lnslghLs lnLo
whaL holds people LogeLher and glves Lhem confldence." (C18)
When l wanLed a workshop of my own, l was able Lo have lL. varlous uncles would glve me Lools
and l'd go make sLuff-boy sLuff. Maklng model boaLs eLc. lL was all preLLy corny and preLLy small
buL l was ln command of my own space. lL was an lmporLanL facLor. l had ngal 1ahu uncles llke
Lhls, l learnL from Lhem. We had a plece of kelp nalled on Lhe LolleL door- uncles were able Lo read
Lhe weaLher wlLh lL. 1hey'd make Lhlngs and flx Lhlngs- so l was never shorL f male role-models."
(C18)
1he flrsL Llme my dad Lold me he was proud of me was when he was dylng and l was 34 years old, l
had [usL flnlshed flsherles negoLlaLlons and he Lold me l'm proud of you boy". l always knew he was
proud of me, buL LhaL was Lhe flrsL Llme he had ever Lold me so. l goL qulLe emoLlonal" (C18)
1here's a klnd of order LhaL you malnLaln. Cur old people would never go onLo a marae wlLhouL a Lle
and formally dressed. Cne of Lhe flrsL Lhlngs l remember saylng Lo Mark Solomon when he became
Chalrman of Lhe runanga was ?ou're represenLlng your people, geL yourself a Lle and sLand up
sLralghL." lL's always arLlculaLed as paylng respecL Lo Lhe people you are golng Lo be deallng wlLh."
(C18)
1he Lhlng LhaL boys need ls men. Who are golng Lo be able Lo asslsL Lhem Lo expose Lhemselves Lo
rlsk, wlLhouL burnlng Lhelr wheels on Parper Ave aL nlghL. 1hey need Lo be able Lo show Lhem how Lo
do Lhlngs, glve Lhem lnLeresLlng challenges, lL's hugely lmporLanL, Lhe Lhlng LhaL seems Lo be mlsslng,
oLher Lhan slngle famlly slLuaLlons. CLher adulLs LhaL are able Lo Lake a youngsLer and show hlm how
Lo use a chlsel, how Lo use a hand rlp-saw, how Lo do Lhlngs ln general. An old man Look Lhe Lrouble Lo
show me Lhlngs and so you do need people Lo be able Lo Lake Lhe Lrouble Lo show klds- who have Lhe
knowledge Lhemselves Lo be able Lo glve lL Lo oLhers. lf l could, l'd creaLe some spaces where people
who care can Lalk Lo young people and say whaL do you wanna make Loday? LeL's creaLe someLhlng."
!usL dolng pro[ecLs LogeLher. 1here's loads of Lhlngs you can do, LhaL's creaLlve." (C18)
l en[oyed varlous aspecLs of CaLhollclsm- l had an amazlng rlesL ln my 6
Lh
form year - he came Lo Lhe
concluslon LhaL 8L should be a cholce, he devoLed Lhe year Lherefore ln Leachlng us abouL phllosophy
50
l Lhlnk Lherefore l am". Pe LaughL me hlsLory as well, a superb Leacher, a remarkable human belng. l
was greaLly honoured LhaL he came Lo our marae for my lnvesLlLure when l was knlghLed. Pe was Lhe
sLar of Lhe show, he aLLracLed people llke a magneL. Pe had a profound lmpacL on me. l was readlng
maLerlal well beyond my ablllLles because of hls sLlmulus." (C18)
l know now whaL educaLlon ls - we had LhaL [growlng up on Lhe LasL CoasL] - nga rongoa, Llkanga.
1oday we have 'do noL' rules, l never heard Lhose words when l was growlng up. We learnL by
example." (C14)
Aroha Le Lahl kl Le Lahl". (C14)
l wasn'L sure abouL some parLs of whalkrero. l wasn'L sure abouL my dad's Lauparapara because you
know Lhe krero ln a whalkrero or Lauparapara and paLere could have paLu LangaLa, kohuru slde you
know whaL l mean. 1hey were krero you would say Lo an enemy. A loL of lL was l'm golng Lo Lake
you down", you know, lL was a challenge." So we wroLe our own Lauparapara." (C17)
My dad was glven Lhree monLhs Lo llve. l Look hlm Lo a house meeLlng and prayed for hlm. We had
my dad for anoLher 23 years. And Lhen hls krero was powerful and we always used hlm for
whalkrero, buL lL hadn'L occurred Lo me Lo learn, buL l was obvlously lnfluenced. lL was when he wenL
Lo be wlLh Lhe Lord, l LhoughL, how dumb was LhaL, l should have been learnlng from hlm. l could
communlcaLe ln Morl, buL l couldn'L whalkrero. lL was unlnLenLlonal menLorlng. l Lhlnk menLorlng
should be dellberaLe, lL should be lnLenLlonal. Cllver Wendal-Polmes says Lhe unforLunaLe Lhlngs are
LhaL many songs have gone Lo Lhe grave LhaL many people have noL heard sung. We need Lo be
engaged ln menLorlng. 1he older l geL, Lhe more l Lhlnk we have Lo be ln a place really for Lhls Lo
happen." (C17)
up fronL l wanL Lo say, aL Lhe end of Lhe day whaL our Llpuna lefL us, ls Lhe besL Lhey could. lL's beLLer
Lhan whaL we've goL ln Lhls modern day and Lhere are gaps and Lhlngs mlsslng. lL's all Lhe dynamlcs of
Lhe modern famlly now, Lhe Lhlngs LhaL go on, LhaL happen. l have lL ln my own whnau." (C110)
ln 1e Ao Morl you have varlous menLors ln dlfferenL areas of your llfe. A menLor ls someone who
has lnsplred buL also someone who ls real. 8ecause someLlmes a menLor can become unapproachable
and LhaL's Lhe lasL Lhlng Lhey wanL. WlLh a menLor you mlmlc some of Lhelr behavlour, some of Lhelr
wlsdom. So lL's lmporLanL how menLors conducL Lhemselves." (C110)
lL's lmporLanL LhaL each whnau has a 'dlssemlnaLor', a person who has knowledge Lo be able Lo
hand down" (C110)
My moLher seL a greaL example. She was a lovely, beauLlful woman, always Lhere for her chlldren.
She had Lo go ouL and work hard Lo puL food on Lhe Lable. She would work for farmers ln exchange
for free meaL Lo feed us chlldren. She worked ln shearlng sheds and would recelve a sheep. ln Lerms
of cloLhlng people were very generous. 1hey would glve away cloLhes and oLher Lhlngs and mum
would accepL Lhese offerlngs. She worked hard Lo keep her famlly. l followed my moLher's example
and LhoughL lf mum could do lL l could do lL." (WP2)
Cur parenLs and grandparenLs, we are scrlpLed on Lhelr behavlour. My parenLs, my koro dld lL, so we
dld lL. Somewhere along Lhe way we can make a declslon Lo do lL a cerLaln way. Whenever Lhere was a
knock aL Lhe door l puL Lhe [ug on sLralghL afLer l answered Lhe door. ?ou don'L ask lf Lhey wanL a cup
of Lea you [usL glve Lhem a cup of Lea. Clvlng up your seaL for Lhe elders, Lhese were some good
Lhlngs, values passed on." (W2)
"Chlldren llvlng ln urban envlronmenL usually have a weak connecLlon Lo Lhelr marae. 1hey need help
Lo flnd a key connecLlon back Lo marae. When we flnd a way LhaL klds can conLrlbuLe Lo someLhlng
Lhen LhaL really helps Lhem." (W3)

Maramatanga: words of w|sdom
51
My mum ln her educaLlon somehow acqulred an absoluLely encyclopaedla of proverblal saylngs. She
had a saylng for every posslble slLuaLlon. 1hese saylngs carry gllmpses of gold nuggeLs. AfLer wlsdom,
comes age", Some people are old and wlse and some people are [usL old". 1haL whole generaLlon had
an enormous collecLlon of Lhese sorLs of sLaLemenLs and ln Lhem ls Lhe collecLlve wlsdom of
generaLlons LhaL's been accumulaLed over Llme. Saylngs/ rhymes conLaln Lhe wlsdom." (C18)
1hen Lhere ls wlsdom abouL human behavlour and how Lo manage yourself. 1he flrsL Lhlng l've
always observed when ln danger ls Lo 'go cold', cool/ calm. Pow do you sLop people reacLlng? Clve
Lhem advlce- sLay calm. ?ou accumulaLe cerLaln prlnclpals (Llkanga of Laha pkeh) ways of conLrolllng
your response. ?ou learn Lechnlques, Lrlcks of Lhe Lrade. lnsLead of saylng LhaL's a crock of shlL." 8uL
Lhe people who can slL back and say 1haL's sLercoraceous nonsense." lL puLs Lhe oLher slde of, Lhey
don'L know whaL lL means and you're malnLalnlng your language ln a parLlcular way and LhaL's
someLhlng you learn. 8uL as for wlsdom, lL ls accumulaLed by experlence and lf you have enough
experlences and can raLlonallse lL well enough you'll evenLually end up ln Lhe poslLlon of belng wlse,
whlch ls usually noL long before you dle. l hope LhaL l wlll sLlll have Lhe capaclLy Lo make mlsLakes for
some Llme yeL." (C18)
l appreclaLe knowlng my whakapapa and never reallsed how lmporLanL lL ls. 1hey say lf you know
your whakapapa, Lhen you know who you are and you know where you are ln llfe. WalruaLanga Lalks
abouL Lhe lnslde of us. All Lhlngs work LogeLher. Cur Plnengaro, our 1lnana, our Walrua. lf lL's noL
worklng LogeLher- Lhere ls an unbalance. lf our healLh can be ouL of balance, Lhen Lhe envlronmenL
can be ouL of balance also. 8ack home (on Lhe LasL CoasL) lf blrds were bulldlng nesLs ln !uly - lL Lells us
abouL Lhe unbalance ln Lhe envlronmenL. lL's lmporLanL Lo have balance ln all LhaL we do." (C14)
We were boughL up wlLh aroha and manaakl, awhl and aLawhal- all Lhese words flL ln wlLh whaL ls
belng done. We see lL ln Lhe anlmal world, when Lhey reproduce we learn abouL Lhose Lhlngs baslcally,
some chlldren aren'L boughL up wlLh LhaL sLuff." (C14)
l say Lo my moko Lo be good Lo Lhemselves, Lo do well ln whaL Lhey do, buL Lo be good Lo Lhemselves.
!usL llke harakeke, Lhey say lf you Llakl Lhe harakeke lL wlll look afLer you. ln Lhose days harakeke was
one of Lhe mosL valuable resources for our people. lLs value was so lmporLanL for wharlkl, rongoa. l've
learnL so much abouL Lhe harakeke, whlch has LaughL me abouL myself. lrom Lhe Llpu, Lo Lhe rlLo, Lo
Lhe whnau l learnL Lo appreclaLe Lhe planL as a harakeke and learnL Lo appreclaLe anyLhlng l come ln
conLacL wlLh. l Lell me moko, buL Lhey don'L undersLand." (C14)
l learned Lo appreclaLe Lhe harakeke, l fell ln love wlLh lL. Lvery harakeke bush l flnd, l Lldy lL up. l
even dld Lhls ln fronL of Lhe supermarkeL ln 1lmaru. A councllman came and asked me whaL l was
dolng, so l Look Llme Lo show hlm how Lo Lldy lL up properly. ?ou learn Lo be good Lo yourself, when
you can appreclaLe harakeke." (C14)
l can'L Lhlnk of anywhere nlcer Lo go Lhan up Lhe hlll, when Lhe Llme ls rlghL." (C19)
1lka and pono ls whaL llfe ls all abouL. When maklng declslons al people and especlally our youLh
need Lo learn abouL Llka and pono whaL ls god and bad, buL ls rlghL and whaL ls wrong." (C19)
?ou musL be LruLhful, always Lell Lhe LruLh. lL may be dlfflculL aL Llmes, buL LhaL ls [usL whaL you
should do. 8e mlndful of how you LreaL your elders. 8e good role models for your chlldren." (C11)
?ou cannoL llve my llfe and l can'L llve yours, you come lnLo Lhls world and leave Lhls world alone,
your declslons are yours and yours alone, llsLen Lo your head and your hearL". (C16)
WalruaLanga ls always wlLh us. When we Lalk abouL Walrua we Lalk abouL Lhe splrlLual aspecLs buL lL's
noL [usL puL lnLo some llLLle ball, buL lL does form our bellefs. lL's a bondlng Lhlng LhaL you don'L know
someLlmes ls Lhere. lL's a sLrong foundaLlon. lL's always wlLh us, lL's noL Lhe mysLlque of whaL we Lhlnk
of, lLs noL always rellglon, lL's a parL of us. We all vlew WalruaLanga dlfferenLly. Cur old people used Lo
Lalk abouL lL a loL, especlally ln hahl 8aLana." (C110)
Lveryone has Lhelr ups and downs buL love does noL fall." (WP2)
52
lamlly ls a musL. As long as we don'L lose LhaL communlcaLlon wlLh one anoLher - lL doesn'L maLLer
where we are. A leLLer, a vlslL, a cup of Lea ls all lL Lakes. CommunlcaLlon wlLh one anoLher ls lacklng.
lL ls hard Lo say wheLher you would have done anyLhlng dlfferenL ln your llfe. 1he world now ls
dlfferenL Lo whaL lL was before." (WP2)
1he greaLesL Lhlng we can do ln Morldom ls have respecL and care for our famllles. 1hls noLlon LhaL
lL ls parL of Lhe warrlor gene Lo be bashers ls noL correcL. ?ou should be able Lo be vlolenL buL noL
vlolenL. lf you can geL LhaL under conLrol you wlll never be a vlolenL person. 1here ls no sLrengLh ln
belng vlolenL. We need Lo relnLerpreL some of Lhe Lhlngs we are saylng. A man has a rlghL Lo change
hls aLLlLude. ?ou sow a LhoughL, you reap an acL, you sow a characLer you reap a desLlny. WhaL you
Lhlnk ls whaL you are." (WP3)
My moLher was a lovlng person who dearly mlssed her husband when he dled. l wlll always be
graLeful Lo my moLher for leavlng us chlldren land aL Cakura. l used Lo be scared of deaLh buL wlll be
happy Lo go. l Lhlnk abouL my broLhers and slsLers and parenLs who have all gone. And lL's lovely Lo
Lhlnk abouL Lhem. l wlll be 80 nexL year. My moLher was 81 when she dled. All my slsLers were young
when Lhey dled. My older slsLer was only 28 years old. AnoLher was 32 years old. ?ou don'L feel old
aL all. l had a sLroke abouL 11 years ago and my legs sLarLed Lo go funny, so l sLarLed Lo exerclse by
walklng. l don'L wanL Lo be a burden on my famlly." (WP3)
1he klkoklko (physlcal) slde has gone down and Lhe walrua musL caLch up. 8oLh have Lo be kepL ln
balance. LveryLhlng LhaL has mana musL have a kaumLua lnvolved. Chlldren wlll change Lhelr mlnds
buL kaumLua can whakamana Lhe krero. 1he chlldren musL be Lold pepeha or whakaLaukl, shorL
and sharp." (WP7)
kla kaha, kla mala, kla manawanul. kaua e noho ngolkore. Whala Le aroha me Le mLauranga o Le
Morl me Le keh. Cur young people musL follow Lhe paLhway Lo flnd knowledge noL only ln Lhe
Morl world. Walk Lhe world wlLh boLh mLauranga." (WP7)
Look around you, Lake sLock, be Lhe besL you can. uo Lhlngs wlLhouL heslLaLlon. Love your parenLs.
8especL yourself and oLhers. 8e of servlce Lo oLhers wlLhouL reward. ay a compllmenL every day."
(W2)
l would hope my Llpuna would say 'ka pal boy, you dld well' when l cross over. l remember my uncle
saylng, 'l don'L wanL Lo geL Lo Lhe oLher slde and Lhe Llpuna say, 'gee you messed up' l wanL Lhem Lo
say 'well done'." (W2)
ko nga mokopuna ko au. ko au ko nga mokopuna." (W2)

Important ke|at|onsh|ps
'We learnL whakapapa by slLLlng ln Lown wlLh mum and she would lnLroduce us Lo whnau. Anyone
who llved ln 8uaLorla were whnau. l kl la Paramal e Lama. Anel, e Lahl ou whnau."' (C13)
We were around adulLs and people who knew who we were, Lhey correcLed us lf necessary.
Wherever you were you were a parL of a communlLy. My 1aua llved on Lhe same sLreeL of our Marae.
1he Marae where lL ls Loday ls on conflscaLed land (exchange/compensaLlon land). MosL of Lhe
communlLy llfe Look place aL Lhe local hall (whlch has slnce burnL down)." (C18)
1o sLrengLhen relaLlonshlps we slepL aL aunLles, uncle's places. All our couslns would come and llve
wlLh us. SLay wlLh us. All LhaL sorL of sLuff, playlng LogeLher, golng Lo school LogeLher, marae,
borrowlng sugar eLc lL was llke LhaL." (C13)
Also you never ever speak back Lo an older person. lf Lhey say someLhlng lL wasn'L your rlghL Lo
dlsagree. ?ou always respecLed older people, you manaakl Lhem. Make cup of Lea, especlally woman.
We were broughL up LhaL woman were speclal. ?ou had Lo care for Lhem. Llke lf l sald someLhlng Lo
mum, sLralghL away l would be dlsclpllned. We were broughL up sLrlcL Lo respecL older people.
Lspeclally women." (C13)
53
Love was Lhe parL of Lhe way we were broughL up. Aroha kl Le LangaLa, kl Le whnau. We were cared
for as Lamarlkl, rlghL up Lo rangaLahl. lf uncle sald a harsh word Lo us, we knew we deserved lL.
MenLorlng. l have always known LhaL l was loved. Lspeclally now, slnce my experlence ln 1964 from
lhu karalLl."
My pracLlce has always been llke Lhls l used Lo Lake everybody home. l goL LhaL from how we were
broughL up. 1he home belonged Lo everybody. Lverybody has poLenLlal and everybody ls dlvlnely
lmporLanL and Lhey need Lo know LhaL. Many of our Morl folk has been dlsengaged, many reasons,
Llkanga, way Lhey been broughL up, whnau. 8elng a person LhaL can faclllLaLe and help someone
reallse Lhey are lmporLanL."
Cur 1aua, Plra ohlo 1rall (1aua 8enu) wroLe our whakapapa up. Cur 1aua had a long wooden Lable
wlLh flve llsLs of whakapapa and flve of us had Lo learn, each Llme we vlslLed we had Lo move up a
Lable, she made us learn Lhe flve llsLs and she would ask us quesLlon abouL 1lpuna and we had Lo
know how we were relaLed and who Lhey were. lL was [usL parL of our llfe and we dldn'L really
undersLand how speclal whaL we were dolng was. LaLer, when we had Lo go Lo Lhe Land CourL, all of
Lhe whakapapa lnformaLlon came ouL and we could reclLe lL all." (C19)
As parenLs we had many hard Llmes. Some chlldren were lnvolved wlLh ollce buL Lhey were [usL
mlnor Lhlngs. 1oday lL ls dlfferenL. 8efore famllles kepL quleL, and dealL wlLh lssues lnLernally. lL never
wenL ouLslde. 1hey solved problems amongsL Lhemselves. now everyone knows abouL your buslness.
8uL lL wasn'L llke LhaL back Lhen. lamllles goL LogeLher and Lalked Lhlngs Lhrough. 1hey seLLled lL
accordlng Lo Lhelr own law. Colng Lo Lhe ollce only makes Lhlngs worse." (WP2)
Mum and dad had a lovely relaLlonshlp and l sald lf any of us boys ever hlL a woman lL would an
absoluLe Lragedy because we never saw LhaL aL home." (WP3)
Mum was preLLy sLrlcL, you couldn'L brlng someone home and sLay wlLh Lhem unless you were
marrled. lL was her house and her rules." (WP3)
ln earller Llmes, young people were more maLure Lhan Loday. My grandfaLher had several wlves. Pls
lasL wlfe was 14 years old." (WP3)
ChrlsLlanlLy came along and broughL rules . AL one Llme sleeplng LogeLher was done for parLlcular
reasons. lL was for mana (mana whenua, mana LangaLa, mana whenua). Love had a dlfferenL
meanlng ." (WP7)

D|scr|m|nat|on
1here was soclal sLlgma wlLh belng Morl - lL was raclsm. l remember golng lnLo Lhe Clarendon PoLel
and was refused a beer because l was Morl. When l goL marrled we moved norLh Lo WelllngLon.
Morl were worklng ln publlc [obs llke conducLors, Lram/ bus drlvers.you saw LhaL. We'd go for a flaL,
on Lhe phone l'd be speaklng (prevlously as a hey boy") Lhen you'd arrlve around Lhere and Lhe flaL
would be gone. ?ou knew damn well LhaL Lhe reason was LhaL Lhey saw a brown face golng Lhrough
Lhe gaLe." (C12)
l came Lhrough Lhe '1eddy 8oy & 8odgy uays'. 1uahlwl & kalapol used Lo mlx LogeLher (Morl &
keh) we goL around wlLh black [ackeLs wlLh yellow and red on Lhe back."Morl's were Spooky"
LhaL's whaL Lhe keh's used Lo Lalk abouL - Lhose Spooks from Lhe reservaLlons." 1here was
anoLher group, Lhe debos" Lhey were a pkeh gang. We used Lo mlx ln wlLh Lhe hosLels (8ehua and
1e kalhanga). l always ldenLlfled myself as Morl even Lhough l dldn'L know 1e 8eo." (C12)
1he healLh nurse aL school gaLhered up all Lhe Morl sLudenLs, we had Lo sLrlp off our gym sklrLs and
she poked a sLlck lnLo our halr, shoved a sLlck down our LhroaL and even looked down our panLs. We
came home, Lold our parenLs and Lhey all wenL down (by my 1aua's horse and carL) and had Lhls blg
argumenL wlLh Lhe school and Lhey Lold Lhe school sLaff Lhey were noL Lo Louch us. So from Lhen on l
knew l was dlfferenL, l was Morl." (C19)
54
1here was sLlgmaLlsm around belng Morl. We used Lo geL one parcel of kal Lo have Lo share aL
school and Lhe blg slsLer had Lo feed all Lhe llLLle one, buL aL school we had Lo slL wlLh our classes, so
we'd all cry when we couldn'L eaL LogeLher. We'd be eaLlng our muLLon-blrd feeL and eels and we'd
geL a loL of sLlck. eople scofflng aL us and saylng we eaL snakes." (C19)
l love Lhe facL LhaL l Look my faLhers words and marrled a Morl. We dldn'L really mlx wlLh keh
growlng up." (C19)
My slsLer had Morl feaLures. l looked far more llke my moLher, Lhan faLher. 8uL my slsLer was
Leased. She had a hard upbrlnglng because of lL. lL was puL on her LhaL she was lazy and dlrLy and lL
affecLed her llfe and her deaLh. She haLed LhaL she was Morl because of lL. She declded Lo glve her
corpse Lo sclence and her body would be Laken down Lo uunedln and Lhey do unmenLlonable Lhlngs Lo
lL. She chose LhaL, raLher Lhan sLaylng wlLh us and havlng a Morl Langl. She haLed belng Morl
because of Lhe Leaslng she goL." (C11)
We were puL ln a MeLhodlsL home for glrls and l dldn'L know whaL Lhe word marae meanL. We were
LreaLed llke keh. 1hey wouldn'L have known how Lo LreaL you as Morl. We were Lhe only Morl ln
80 klds. no recognlLlon of Morl. We never learned anyLhlng. l sLlll dldn'L know any Morl when l lefL
Lhere. 1hen l wenL nurslng ln 1lmaru and a glrl (8el) was ln my class and she was Lhe flrsL Morl l meL
and she was a wonderful role model. She made me proud Lo be Morl, where as l wasn'L before. l
Lhank my frlend 8el for maklng me feel llke lL was Ck for belng a Morl, when l was abouL 24." (C11)
Some Morl Lold my moLher LhaL she would never be burled ln Lhe cemeLery because she was a
keh. She was burled aL kaurl where her aunLy was burled. AlLhough l wanLed her Lo be burled aL
Whananakl, Lhe general consensus was LhaL kaurl was Ck. ln any case you can'L overrlde a wlll."
(WP3)
l recall encounLerlng raclal pre[udlce alLhough l dldn'L ldenLlfy lL as such aL Lhe Llme. l had a relaLlve
from Poklanga who was a nun. She had been ln Lhe convenL for 7 or 8 years before Lhey posLed her Lo
Whangarel. Per name was 1erahla and Lhe keh nuns would refer Lo her as 'Lhe llLLle naLlve slsLer'.
My faLher would prepare Luna speclally for SlsLer 1erahla. As Lhe oLher nuns dldn'L llke Lhe smell of eel
lL would be fed Lo Lhe convenL caL. Pe knows hls faLher would have been offended wlLh Lhelr
LreaLmenL of hls aroha.
1he nuns would Lalk abouL Lhe persecuLlon of Lhe !ews and how sad lL was LhaL Lhe nazl reglme had
puL all Lhose people Lo deaLh. AL Lhe same Llme, Lhey explalned, Lhls had happened because Lhe !ews
had kllled !esus, so Lhls was Lhelr desLlny, lL was meanL Lo happen. 1hey would go Lhrough Lhls
dreadful experlence because of whaL Lhey dld.
Looklng back, such vlews were a reflecLlon of Lhe Llmes. l lnLerpreL such experlences as a rlLe of
passage lnLo an undersLandlng of raclal pre[udlce and blas. lL Look me a long Llme Lo reallse LhaL Lhey
were pre[udlced because Lhey were rellglous people. lurLhermore, l had been LaughL by my parenLs
and grandparenLs LhaL l had Lo show greaL respecL Lo Lhe rellglous people." (WP6)

Church and marae exper|ences
AL Lhe marae you sLarL off ln Lhe klLchen, as a young person you have your duLles ln Lhe klLchen, we
had Lo clean up Lhe urupa as well - everybody dld Lhelr parL because you had Lo - Lhe kaumLua and
kula polnLed Lhelr sLlck and you knew LhaL was whaL you had Lo do - buL Lhelr were no complalnLs
because you [usL knew LhaL was whaL you had Lo do." (W1)
My confldence came from growlng up on Lhe marae, lL dldn'L come from home, lL came from Lhe
marae and llvlng ln everyone elses homes." (W1)
Whnau LradlLlons lncluded golng Lo church wheLher you llked lL or noL. Cod was real and he needed
Lo be honoured and worshlpped. When we wenL Lo Angllcan Church you saL sLlll and you kepL quleL. l
appreclaLe LhaL upbrlnglng now, recognlLlon of a hlgher power, honourlng Lhe creaLor." (C13)
55
We have 14 fully carved ln a flve mlle radlus from our home. Cur famlly marae ls one my faLher and
grandfaLher bullL. So when l say 'come Lo my house', we go Lo our marae because our whare ls where
we llve, lL's our home we use everyday. lL's also my splrlLual home." (C16)
My flrsL recollecLlon of ChrlsLlanlLy was when l was Lhree. Mlsslonarles came Lo Walkaremoana. 1hey
were Laklng Sunday school under Lhe Lree. 1haL has been seared ln my memory. 1hose mlsslonarles
Lelllng us 8lble sLorles." (C13)
A noho marae should be a noho marae. lf you wanL Lo go Lo a place llke LhaL and pull ouL your charLs
and power polnLs, you can do LhaL ln any room elsewhere, geL Lhe klds ln Lhe klLchen. When you do
Lhe menlal Lasks on Lhe marae- peellng poLaLoes, whaL do you do? ?ou Lalk Lo each oLher. 1haL's whaL
our marae was bullL around. Sharlng knowledge." (C110)
Llfe was abouL work and endurlng. 1he 8lble ls an lmporLanL Lhlng Lo gulde us. lf you seL a good
example your klds wlll hopefully follow. 8uL Lhe LempLaLlon ouL Lhere ls Loo greaL, lL pulls Lhem away
from maklng a beLLer llfe for Lhemselves. 1hey wanL Lo change Lhelr llfe buL lL ls hard for Lhem
because Lhey have Lo wanL lL for Lhemselves. 1he purpose of my work ls Lo show Lhose klds someLhlng
beLLer. Lven Lhough Lhey agree, Lhe LempLaLlon ls Loo greaL. lL ls one Lhlng Lo know Cod, a dlfferenL
Lhlng Lo do hls wlll. lL ls only Lhrough a sLudy of Lhe 8lble LhaL people really can change buL Lhey have
Lo belleve ln Lhe 8lble. lL ls noL easy." (WP2)
My moLher would noL allow Lhe chlldren Lo go Lo Lhe marae. She was concerned abouL Lhe posslblllLy
of caLchlng dlseases. My faLher was upseL abouL Lhls. Powever, Lhe end resulL ls LhaL Lhe famlly all
have good healLh. We don'L suffer from Lhe klnds of lllnesses LhaL all oLher local Morl famllles
suffered and mosL of Lhem have dled. lf lL ralned we were noL allowed Lo go Lo school ln case Lhey
caughL Lhe flu from klds from oLher areas. AL my moLher's funeral, 8anglnul Walker came up Lo me
afLerwards and sald lL was unbellevable, LhaL lL would have safeguarded many Morl famllles lf Lhey
had noL spenL so much Llme aL marae, we dld noL go unLll we were Leenagers." (WP3)
My moLher dldn'L llke CaLhollcs. Cnce l Look a CaLhollc glrl Lo a dance and my moLher was so upseL.
She wasn'L perfecL ln Lhe ChrlsLlan sense and dldn'L always show mercy Lo everyLhlng. She was also
anLl-CommunlsL." (WP3)
We weren'L allowed Lo run around or Lalk on Lhe marae. Cur [ob was peellng Lhe vegeLables. lood
was always ongolng aL hul, lL wasn'L because vlslLors were hungry buL lL was used Lo Lake away Lhe
Lapu. We also learnL Lhe songs by slLLlng and llsLenlng Lo our elders." (WP3)
l wenL Lo Porahora rlmary before belng senL Lo SL !oseph's ConvenL on 8anks SLreeL, Whangarel. lL
was aL Lhls sLage LhaL l became aware of unusual people who were Lhe nuns and prlesLs. ln Lhose days,
a nun was very mysLerlous woman belng fully cloLhed from head Lo fooL wlLh only Lhelr hands vlslble.
8uL Lhere was a sense of Lhe famlllar as Lhe old people also had an appearance of comlng from
anoLher Llme ln Lhe way Lhey Lalked and dressed.
1he nuns and prlesLs were lnLeresLlng people. Some were wonderful people. l found lL dlfflculL Lo
come Lo Lerms wlLh how Lhe prlesLs could lnsLrucL my parenLs ln Lhelr house. no one else could do
Lhls and lL amazed me Lo waLch Lhem.
1he prlesLs were LoLally lmmersed ln Morl language and culLure. 1hey were very proflclenL and
capable oraLors. Some even had permlsslon Lo speak on klng korokl's marae because of Lhelr sklll.
1he nun's belonged Lo Lhe Crder of Lhe SlsLer's of SL !oseph of Lhe Sacred PearL. Mary Mcklllen Lhe
AusLrallan founder of LhaL order ls abouL Lo be canonlsed. Some nuns were wonderful. SlsLer Llllen
who had a sLrong lrlsh accenL, LaughL Morl chlldren Lo dance Lhe lrlsh [lg. l have fond memorles of
people llke her." (WP6)
Pone 1amaLl Walpourl from awarenga clalmed LhaL Morl lnvenLed Lhe 8lble. Morl say when you
dle you leave Lhls world of agony and move lnLo Lhe world of llghL. Pe belleved Morl was Lhe
language known Lo Cod. So many Lhlngs ln Lhe 8lble are very close Lo whaL Morl sald. Crowlng up ln
awarenga Lhose Lhlngs dldn'L mean much aL Lhe Llme." (WP7)
56
As a chlld, l dldn'L undersLand much of whaL wenL on aL Lhe marae. My parenLs wenL Lhere ofLen.
1here were many Lasks assoclaLed wlLh Lhe marae. CollecLlng flrewood, preparlng hangl, ln Lhe
wharekal Lo preparlng oLher food. 1here ls a relaLlonshlp beLween worklng ln Lhe background, ln Lhe
klLchen and Laklng on Lhe role of a speaker. ?ou begln by learnlng abouL whanaungaLanga and Lhe
work aL Lhe back. When you learn Lo do all Lhose, [obs peellng poLaLoes and kumara, Lhen a kaumLua
wlll ask you Lo Lake on a speaklng role. When Lhls happened Lo me l was very worrled. lL was
cusLomary LhaL when a kaumLua dled someone would Lake Lhelr place. Cne of my concerns was LhaL
my faLher was sLlll allve. AlLhough l knew how Lo speak Morl, when l sLood up Lo speak, l needed Lo
Lhlnk of someLhlng Lo say. l asked Lhe kaumLua for advlce. Many speakers would cough Lo cover
nervousness or Lo glve Lhemselves more Llme. When Lhey were flnally ready Lhey would sLand up Lo
speak. 8ecause l was so nervous, l sLlll don'L remember whaL l spoke abouL when l flrsL spoke on my
marae." (WP8)

Leadersh|p
My hlkol ls unusual because l knew LhaL Cod had hls hand on hls llfe. l dldn'L know !esus buL knew
Lhere was a supreme belng. undersLandlng of lo was rooLed rlghL back Lhen. l knew l had a desLlny.
knew l was golng Lo be a leader. knew l was desLlned for greaL Lhlngs buL dldn'L undersLand Lhe
paLhway LhaL l would need Lo Lake. 8uL l can sLlll remember lncldences LhaL happened when l was 18
monLhs old. vlvld recollecLlons of my upbrlnglng. Lvery weekend Lhey had karakla, from SaLurday
rlghL Lhrough Lhe nlghL. 8lngaLu and ChrlsLlanlLy. Cbvlously Lhere was LhaL foundaLlon Lhere. Llke any
Morl really Lhere were fears, fears of Lhe urupa, fear of Lhe dark." (C17)
lf l look back Lo my chlldhood, l grew up Loo qulck. 1here were 14 of us, Lhe oldesL seemed years
older, buL was 0nly abouL four years older Lhan me. l was Lhe leader LhaL used Lo look afLer everyone. l
am really Lhe Luakana of our whnau. When l was abouL 8 or 9 l was already assumlng Lhe Luakana
responslblllLles. uld Lhe cooklng, changed Lhe napples. lL's all leadershlp Lralnlng." (C17)
l don'L necessarlly agree wlLh Lhe whakaLaukl of Lhe kumara. SomeLlmes our lack of wanLlng Lo Lalk
abouL ourselves can be hlndered ln Lerms of geLLlng [obs or successfully arLlculaLlng Lhemselves ln an
lnLervlew process. Cr Lhey brlng a kaumLua wlLh Lhem Lo lnLervlews and Lhe kaumLua doesn'L know
anyLhlng abouL Lhem.
ln leadershlp, Morl come Lhrough Lhe ranks someLlmes when Lhey go lnLo 1e Ao keh and prove
Lhemselves Lhere, Lhen Lhey are 'someone' when Lhey come home. lL's very hard Lo see someone
comlng Lhrough back home, lf Lhey haven'L been ouL home. ln Lhe old days, Lhey would, lf Lhey
showed gllmpses of leadershlp Lhey would be Laken ouL Lo be educaLed.
1he opporLunlLles when one would have sLood aren'L as many as now. 8uL LradlLlonally LhaL's how lL
was done, lf a person showed Lhe skllls of a warrlor he would be Laken away for LhaL purpose and
Lralned ln wananga ln LhaL area. 1haL's llke our chlef, Pone Peke, he wasn'L Lhe eldesL ouL of hls
slbllngs, buL her cerLalnly became Lhe Arlkl of LhaL rohe.
When Pohua 1uLengahe was down here he used Lo geL drlven around ln llmo's Lwlce a week by
chauffer. When he dled down her and we Look hlm back Lo MaLakana, we goL off Lhe bardge and ouL
came a car wlLh a Lraller and bounced hlm back Lo Lhe Marae. See, LhaL's whaL l mean abouL when
you're aL home you're [usL Lhe same as everyone else. 1hey were proud of hlm, buL LhaL's LhaL
example of comlng Lhrough Lhe ranks. 1haL's Lhe humbleness of home. l know for cerLaln lf l was aL
home, l'd be peellng poLaLoes." (C110)
LefL home when l was 16. kaumLua Lralned oLhers who sLayed home lnLo Lhose dlfferenL leadershlp
roles, LhaL probably would have been parL of our Lralnlng our menLorlng, our developmenL." (C13)
ln 1949 we moved from Walkaremoana Lo 1uranga. lL was a malnsLream keh school. MosL of Lhe
farmers were flrsL or second generaLlon Lngllsh. l never heard keh llke LhaL before. lL was a counLry
school. We made vlslLs back Lo Walkare for holldays and Langlhanga. My dad was a kalkrero. Pe wenL
57
Lo 1e AuLe College. Pe was qulLe an academlc person, well read. Some of you may have heard of !ohn
8anglhau was my uncle. Pe was broughL up wlLh my faLher. 1lmoLl kareLu ls from Walkare. 1hey are
celebrlLy people now. 1he CllberL broLhers had an all brass band. Cne of Lhem marrled a lrench
acLress (from a humble place of Walkaremoana). A loL of people LhaL came ouL of LhaL place made a
huge dlfference wlLh Lhelr llves. A loL of Lhem would noL belleve LhaL l was golng Lo be a mlnlsLer.
AfLer a servlce had a krero wlLh one of Lhe uncles, saylng all our Llpuna saw Lhls vlslon of Lhls llLLle
spark LhaL goL blgger and blgger, brlghLer and brlghLer 'somebody ln Lhe famlly ls golng Lo be a
slgnlflcanL leader and you're lL'. (C17)
More recenLly a rlLe of passage has been assumlng Lhe role of rangaLlra among Lhe urlrorol people.
ln my laLe LhlrLles, Lhe chlef aL Lhe Llme who was dylng called me and my cousln Lo hls bed Lo hear hls
ohakl or farewell message. We were boLh asked Lo assume Lhe manLle of leadershlp.
8ecause lL was a responslblllLy LhaL l knew was comlng, when lL came l was prepared for lL and l
accepLed LhaL role. 8uL lL wasn'L easy as l had couslns who were older ln years and Lhey felL LhaL Lhey
had been overlooked.
ln some ways l was LreaLed llke Lhe new boy on Lhe block, who dldn'L know much and l had some hard
learnlng Lo underLake. 8uL l am unable Lo deLall ln Lhls lnLervlew whaL lL lnvolved.
1oday, l am graLeful Lo my whangal faLher for maklng me Lough enough Lo Lake on Lhe welghL of
leadershlp, Lo Lake care of my people wlLhouL LreaLlng Lhem ln a dlcLaLorlal way, Lo work alongslde
Lhem, Lo develop my own couslns, Lhose who are younger Lo prepare for leadershlp.
lL was noL a [ob LhaL l applled for buL parL of my herlLage. lL ls a role LhaL ls full of ups and downs.
SomeLlmes you don'L wanL Lhe [ob anymore buL you have no cholce as lL ls lnherlLed." (WP6)

1e keo
l dldn'L know my dad, he dled when l was 3. Pe wanLed me and my elder broLher Lo have an
educaLlon. Pe wanLed one Lo become a docLor and one a lawyer, we boLh wenL for Lhe freezlng works.
ln reallLy, wlLhln Lhe famlly Morl wasn'L golng Lo be very useful Lo us, Lhe emphasls was on Lngllsh. ln
Lhe schools aL LhaL Llme Morl wasn'L allowed Lo be spoken. ?ou had Lo llve lL Lo know, l llved lL mlldly.
Cur people were golng for educaLlon." (C12)
1he ngal 1ahu clalm was abouL Lhe loss of opporLunlLy, whaL Lhe clalm fulfllmenL dld, was Lo glve
ngal 1ahu Lhe advance, lLs noL happenlng fasL enough, buL lL wlll happen. 1he ulLlmaLe fulfllmenL of
Lhe clalm wlll be Lhe renalssance of 1e 8eo." (C12)
Some of my mosL poslLlve memorles are speaklng our 8eo. l dldn'L reallse lL was anyLhlng speclal unLll
l grew up and was called a Morl." (C16)
l was born ln Walroa and broughL up ln Walkaremoana. Cf course Walkaremoana ls LuLuru ln Lhe reo
and Llkanga. l couldn'L speak any keh unLll l was abouL 8. l dldn'L learn keh ln Walkare, [usL
Morl. lf you spoke ln Morl [aL school] you were sLrapped. lf you couldn'L speak keh you were
sLrapped as well. My aunLy was my flrsL Leacher, she was 88 years old and [usL passed away." (C17)
l don'L Lhlnk l was made Lo go Lo kapahaka, or made Lo go Lo Le reo classes (we dldn'L need Lhem) we
needed keh classes! So our Lngllsh was preLLy subsLandard. We used Lo laugh aL ourselves afLer,
because lL sounded funny. l would go wlLh my parenLs haka lnLer lwl Lhlngs ln 8oLorua. l was dolng
haka when l was 3 and 4, knew all Lhe songs, sLlck games. We dld LhaL, buL somehow l used Lo llke
golng wlLh my dad Lo Lhese hul. l really admlred my dad because he was an oraLor and could really
speak. Pe was also an elecLrlclan." (C17)
My aunLy (moLher's flrsL cousln) knew LhaL she was golng Lo dle. Cne Llme manuhlrl arrlved. She
asked me (l was 49 years old aL Lhe Llme) anekoLl Lau? Paere kl Le karanga." l was relucLanL Lo do so
buL had Lo because Lhere was no one else. My aunL's goal was Lo flnd someone Lo replace her. She
sald Lo me, L ora ana ahau l a koe." l declded afLer LhaL Lo Leach Lhe younger generaLlon Lo call and
noL Lo be llke me. !usL as well l knew how Lo speak Morl.
58
uesplLe my relucLance, l had a sLrong volce and was able Lo call. 1he Lears were falllng and l knew l
had Lo keep dolng lL. AfLer LhaL my aunLy sLarLed Lo slcken. She Lold me Lhls was my work now. l don'L
llke Lo see Lhe young ones dolng karanga. ln Lhe old days LhaL was an lnsulL. Some people don'L
reallse lL. WhaL does LhaL show Lhe old woman up as, koreLake. l sald Lo my daughLer you call even lf
you say 'haere mal ra'. When we are calllng Lhe Lune we do lL Lo Lhe besL of our ablllLy and we do lL
because we know lL ls Llkanga. kaua e roa nga krero." (WP3)
When a Loddler l remember belng fed kororl and boll-up of meaL and puha. AL all Llmes, only Morl
was spoken. l heard my parenLs and older slbllngs Lalklng ln Morl. l was Lhe youngesL ln Lhe famlly.
As a chlld my parenLs worked hard Lo supporL Lhelr famlly. 1here have been changes Lo Lhe bush. now
Lhe plgeon have gone. When Lhe mlro berry dlsappeared Lhe blrds dlsappeared. My parenLs used Lo
go Lo Lhe bush Lo collecL food.
now, ln conLrasL, you can go Lo 8lg lresh and buy chlcken. When collecLlng food ln Lhe bush lL ls
lmporLanL Lo know Lhe rlghL Llme Lo go, and when noL Lo go. When l was growlng up, mosL of Lhe food
LhaL we aLe was from Lhe land. 1he food of my chlldhood was Lhlngs llke corn, kumara, rlwal. We
collecLed Lhe food from lnland and lL was Laken Lo our relaLlves who llved by Lhe sea. 1hls was
whanaungaLanga, exchanglng food wlLh coasLal relaLlves and vlce versa. 1haL ls losL Loday. 8uL my
parenLs held on Lo LhaL LradlLlonal pracLlce.
As l grew older l proceeded Lo Lalk more. My dad declded Lo send me Lo school. AL 3 years of age l
couldn'L speak Lngllsh. l wenL Lo school and encounLered many dlfferenL people. 8uL Lngllsh was
compleLely allen Lo me.
l was puzzled by Lhe Lwo dlfferenL worlds, Lhe school and home. l wenL home and quesLloned my dad
abouL havlng Lo go Lo school. uad sald LhaL was Lhe law, and lf l dldn'L go he would be senL Lo [all. l
kepL aLLendlng school and gradually learnL Lngllsh. l was punlshed for speaklng Morl aL school.
Some chlldren were nervous abouL asklng Lo abouL uslng Lhe LolleL. Cn one occaslon, we dlscussed
wheLher Lo walL for Lhe bell Lo rlng or ask Lhe Leacher. l asked Lhe Leacher and was ordered Lo sLand
ln Lhe corner of Lhe classroom. l felL sad abouL LhaL Llme and never forgoL lL.
lronlcally, lf l wenL home and used words learnL aL school l would be punlshed by my parenLs. l felL lL
was very unfalr, no maLLer whlch language you spoke someone had a problem wlLh lL." (WP8)

1|kanga, wa|ruatanga and other trad|t|ons
1here were LradlLlonal heallng pracLlces for club fooL." (W1)
koha aL Langl were LradlLlonally kal as opposed Lo money." (W1)
l know Lhere were old people ln Lhe vlllage who used Lo drlnk qulLe heavlly. Cne of our kaumLua
sald LhaL's Lhe besL Llme Lo geL Lhem Lo remember Lhe old walaLa, Lhe old pou - Lhe chlldren would be
sleeplng around Lhe old people when Lhey were parLylng and my slsLer for example plcked lL up from
Lhem, she was dreamlng lL when Lhey were slnglng." (W4)
1here was a loL of Morl Llkanga and Laonga puL lnLo me, even Lhough l dldn'L reallse lL aL Lhe Llme. L
haramal koe kl konel - whakarongo, LlLlro. SpenL a loL of Llme on Lhe marae, someLlmes lL was spooky,
aL Langlhanga, oLher Llme lL was blrLhdays and dances. 1he marae was Lhe cenLre of llfe for Morl ln
8uaLorla." (C13)
1he oldesL was Lhe one who recelved Lhe knowledge. ?ou weren'L Lold, you [usL go along and do lL. ln
Lhe back of your mlnd you wondered why. 1he oLher whnau also usually plcked Lhe oldesL boy Lo
have Lhls Lralnlng ln Lhe old sLorles and 1e 8eo." (C13)
l come from a llne on my faLher's slde, Lohunga. 1hey can predlcL or see lnLo Lhe fuLure. Some of Lhe
sLuff ls negaLlve, ln Lerms of ouLcomes so lL's beLLer noL Lo know. l also had LhaL as a kld, could see
sLuff. lor lnsLance, when l was 7 years old one day when l was walklng up Lhe drlve l looked by Lhe
hedge and some gobllns came ouL. l wenL hey Lhere are some gobllns" l Lold my mum and faLher. My
faLher Look down a poumlml, (plss ln an old mllk conLalner) wenL down and dld a karakla and
59
someLhlng llke a LhunderbolL hlL our house. Cur faLher sald kel relra" 'lL was Lhere alrlghL'". lL was
anoLher 1ohunga - you know how you have a Wars Lhese days, Lhere were 1ohunga wars. AnoLher
1ohunga had planLed money LhaL we would go and buy kal and geL slck from lL. (C13)
Cne Llme when l was elghL l saw a kld l dldn'L know and l looked agaln and he had dlsappeared, l
wenL over Lo where he was and no one was Lhere buL l saw a plle of chlldren's cloLhes and lL Lurned
ouL Lhey had belonged Lo a chlld LhaL had dled a whlle ago." (C13)
lamlly LradlLlons lncluded chlldren up Lo beLween 12-16 years eaLlng on Lhe floor. We dldn'L
celebraLe ChrlsLmas, 21
sL
blrLhdays or Labour uay. Lveryone ln our lwl dld Lhe same, unLll oLhers from
oLher lwl came lnLo our area. kalLahl LLou, na nga wahlne kaLoa e kal - walmarle nga Lane. 1he
whnau always aLe LogeLher." (C16)
koLahl anake Le mea, ko maLou ke Lera. 1e aro o mangal. L mahaake nga reo, l puLamal l Le waha
koLahl. All Lhose volces speak wlLh one volce. lL's noL abouL belng blg or lmporLanL. 1hlnk wlLh one
mlnd. We wlll noL moved." (C16)
We were Lold of Lhree places around 8apakl LhaL were !lmmy" spoLs - Lhe places of ghosLs. We had
a black plne Lree known as a !lmmy Lree" Lhe Lapu places we weren'L allowed Lo go. 1haL was Lhe
place where Lhe powhlrl would sLarL for Lhe marae. 1he old ladles would call Lhem down from Lhe
marae, Lhey weren'L long karanga. AL Langl Lhere was [usL one bus each day and dldn'L go back for Lhe
Langl day. SomeLlmes l Lhlnk LhaL we should go back Lo LhaL, [usL leave Lhe lasL day for Lhe whnau.
1here were some lovely Llmes for Lhe whnau, quallLy Llme on Lhe lasL day. 1haL's all gone now". (C19)
1here are some cuLs, sorL of moko, on Lhe back of my head LhaL were done when l was very young by
my Lohunga. 1here were many LesLs LhaL were conducLed when we very bables, as young as Lhree
days old - we were puL ln waLer aL a very young age, Lurned upslde down, waLched how we moved Lo
see how we reacLed and how we responded Lo dlfferenL elemenLs." (C16)
We have whareLapu ln Walkarl, a holy house. 1hey also used Lo LlLhe and puL lL ln Lhere. l remember
when we were younger 3 and 4 had long halr. AL a cerLaln age Lhey cuL my halr and puL lL ln Lhe
whareLapu. 1hls guy 8uapane was one of Lhe flrsL klngs ln Morldom, buL he was a ChrlsLlan before
Lhe mlsslonarles came. Pe acLually came as a ChrlsLlan from Pawalkl. 1he whareLapu was rlghL beslde
my house. Pe had a amorangl (crown). CuLLlng halr was dedlcaLlng me Lo Lhe servlce of Cod. 1hey dld
LhaL ln Walkaremoana. My Luakana, me, younger broLher who were ChrlsLlans, dedlcaLlon Lo lo. My
dad was allowed Lo go lnLo Lhe whareLapu. A loL of people had respecL for hlm." (C17)
Movlng from Walkare Lo 1uranga was llke a proLecLlon from Lhe dark slde of our culLure, Lhe paLu
LangaLa, curses. We were shlelded from LhaL klnd of sLuff." (C17)
8lrLhdays were noL really celebraLed. Maybe a shorL celebraLed Lhen reLurn Lo work." (WP2)
My dad lnslsLed LhaL Lea Lowels and Lable cloLhs had Lo be washed separaLely because he was ralsed
ln Lhe Morl way." (WP4)
1he reason women slL behlnd men ln Lhe hul was because ln Lhe old days some vlslLors would curse
Lhe women so Lhey dldn'L produce offsprlng and have a whnau. So men proLecLed us as women as
Lhe whare LangaLa and LhaL's why women don'L slL on Lhe fronL seaLs. So lL's noL abouL men
suppresslng us. lL ls us LhaL calls Lhe Lune. lf our men Lalk Loo long we sLarL Lo cough or slng and Lhey
know Lo close Lhe Lalklng off. So when we geL lnLo Lhe marae lL ls Lhe women LhaL conLrols Lhe whare
wlLh Lhe peaceful harmony LhaL goes on." (WP3)
ln Lerms of marrylng wlLhln your whnau, some people flnd LhaL dlsLurblng wlLh Lhe connoLaLlons of
lncesL. 8uL lL was a way of holdlng on Lo land. lf your parenLs Lold you Lo do someLhlng, you agreed.
now lL ls noL llke LhaL wlLh younger people.
8efore, lf a kaumLua was sLandlng and you were slLLlng, you gave up your chalr Lo LhaL person. now
Lhlngs are dlfferenL. Who ls Lhe kaumLua? 1hose Lhlngs are losL on chlldren. 1he Morl Lhlnklng was
60
Lo help oLhers, regardless of who Lhey were, keh eLc. 1hls has been losL as well. lL ls noL belng
lnsLllled ln our mokopuna." (WP8)
When l was growlng up l had 13 slbllngs ln my famlly. Some famllles had 17 chlldren, oLhers had 24
chlldren. lamllles were huge Lhen. Lveryone knew whaL Lo do, Lhere were so many people Lo supporL
you. When you grew up as a chlld, you heard your parenLs Lalklng, Lhe dlscusslon on marae. ?ou knew
who your whanaunga were. All Lhose Lhlngs were LaughL Lo you. 1haL ls Lhe lmporLance of
Lurangawaewae. lL ls aL home, noL ln Lown." (WP8)
1here was lnformaLlon handed down Lo me from an uncle - Lhose selecLed (lA) had Lo spend
counLless hours roLe-learnlng karakla, dlfferenL Llkanga Morl processes e.g. 1akahl Whare, Lypes of
Lapu, maLaku, and so on. 1here was a Llme when an uncle aL uwalwaha who recalled a Llme aL a
powhlrl when a koro was holdlng up Lhe raln physlcally - a blg crowd was comlng onLo Lhe marae and
koro 1lhl was saylng geL everyone lnslde" he was llLerally holdlng up Lhe raln and as soon as everyone
was lnslde, he leL hls hands down and Lhe raln gushed down for hours. So LhaL was a sLory abouL Lhe
power around aL LhaL Llme." (W2)
1here were selecLed whnau wlLhln every hapu and marae who had cerLaln Lasks for Lhlngs llke
karakla, or kal and looklng afLer Lhe people. WlLhln Lhe whare Wananga Lhere were cerLaln people
who had responslblllLles Lo learn Lhose cerLaln Lhlngs." (W2)
Lvery 1uesday nlghL we meL and Lalked abouL Llkanga and dld haka pol. 1haL was our nlghL for
learnlng." (W6)
Women used Lo hongl flrsL, now LhaL has changed." (W6)

1e Ao nou
l Lhlnk Lhere are some good Lhlngs. 8angaLahl ouL golng, speak Lhelr mlnd buL Lhere ls an elemenL of
respecL LhaL Lhey have losL whlch ls Lraglc. And we had boundarles, buL almosL seems llke anyLhlng
goes now. 1he way Lhey speak Lo Lhelr parenLs, early age of sex, early Lhey have klds, drugs and
alcohol. Pow do l Lurn LhaL around?" (C13)
Cur kaumLua dlscussed dlfferences ln Lechnology (llke Lhe claw hammer vs Lhe ball-headed
hammer) by hlghllghLlng Lhe dlfferences and acknowledglng LhaL boLh have Lhelr place, raLher Lhe
older verslon belng superlor or lnferlor or vlce versa." (C16)
uLLlng on shoes was Lo become a keh. 'no l don'L wanL Lo koro!'." (C16)
l know you can'L make somebody belong. 8uL everybody has a hearL cry of wanLlng Lo belong.
SLlcklng behlnd my hlgh fence and Lhlnklng Lhls ls lL, buL lL ls a lle, noL Lrue. Pow do we pull down Lhe
fence ln our mlnds Lo allow people Lo know LhaL Lhey are lmporLanL and LhaL Lhey belong? Pow do we
geL people of llke mlnd Lo nurLure and fosLer LhaL whakaaro. We losL lL Lhough because we were
colonlsed. 1haL lndlvldual sLuff. lL creaLed a pyramld. 1op dog sLuff. Pow do we grow LogeLher, share."
(C13)
nurLure lwl sLuff, propagaLe lL. epeha. Pelplng Lhem Lo belleve Lhe LruLh and leL Lhe lle go." (C13)
Wlsdom: l have bellefs. My bellefs become my values. My values help Lo form my pracLlce. So
wlsdom ls abouL Lhose Lhree Lhlngs for me. Pead, hearL, hand. WhaL l belleve and whaL my hearL says
lnfluence how l behave. Wlsdom ls abouL Lhose Lhlngs." (C13)
Legacy:l wanL my mokopuna Lo know LhaL Lhelr popa, Lhelr grandfaLher loved Lhem and Lhelr
grandfaLher wanLed Lhe besL for Lhem. lor Lhem Lo fulfll Lhe Cod glven poLenLlal LhaL Lhey each have.
C13)
l Lhlnk of mokopuna, l Lhlnk of moko (ldenLlLy) puna (clear waLers). Cur Llpuna dldn'L have mlrrors,
buL Lhey used Lo go Lo Lhe puna and see Lhelr lmage. My hope and my dream ls LhaL whaLever l puL
lnLo my moko LhaL l wlll proudly be able Lo see LhaL's my lmage, LhaL's my moko, and when Lhey are
noL so good, l wlll be able Lo say LhaL's Lhelr grandmoLhers. When l Lhlnk of rangaLahl, raranga
(weavlng) Lahl l Lhlnk of one sLrand of LhaL wharlkl. Cur mahl as pakeke ls Lo help LhaL slmple sLrand Lo
61
flnd Lhelr proper place ls Lhe wharlkl of llfe. 8angaLahl Lrylng Lo flnd where Lhey flL, wlLh all Lhe palns
LhaL come wlLh belng rangaLahl, whlch ls parL of Lhelr [ourney of flndlng where Lhey flL. And Lhe dream
ls LhaL Lhey wlll be rangaLlra. 8anga (arrlved) and lL's belng able Lo have LhaL manLle LhaL can faclllLaLe
Lhe group LhaL allows Lhem Lhrough experlence, moko, rangaLahl, rangaLlra, whakaaro and mahl LhaL
allows our people Lo flnd Lhelr place ln Lhe Llra, ln Lhe group or Lhe compleLed wharlkl of llfe." (C13)
l was sLrlcL wlLh my chlldren, Lhey were physlcally punlshed. We have 13 mokopuna who have been
ralsed wlLhouL vlolence and Lhelr parenLs have done a beLLer [ob Lhan us. 1hey have shown greaL
resLralnL wlLh some of Lhe klds behavlour. 1hough someLlmes l Lhlnk we've gone a llLLle overboard
wlLh LhaL [noL smacklng]. 8elng more concerned wlLh process raLher Lhan resulL." (C18)
1he besL Lhlng abouL belng Morl (or mlxed race as l am) ls LhaL my culLural, lnLellecLual and
emoLlonal opLlons are doubled. l can be whaL l wanL Lo be as a new Zealander more fully Lhan you've
been able Lo be wlLh ease, probably ever before. l Lhlnk of el 1e Purunul, !lm Penare, 1url Carrol,
men llke LhaL- even men llke 1lmoLl kareLu and Wharehula, Lhere has Lo be woman Loo, 1e Aue uavls,
people who are lnLensely Morl buL also have a huge breadLh of lnLeresL, 1e 8angla okeha (from
Whanganul 8lver) lnLensely Morl people buL compleLely aL home ln non-Morl world, very
comforLable ln lL. AbsoluLely bl-llngual, Lhelr lnLeresLs were wlde. A loL of kaumLua were llke Lhls.
(C18)
1he flrsL mlhl l can remember was aL our home- l remember hearlng for Lhe flrsL Llme lkl mal, kake
mal". l also heard LhaL day Arl 1awa lLama Lhe mosL beauLlful Lngllsh l had ever heard. lnsLead of 8l-
llnguallsm used Lo be a dlvlslon sum, now lL's a mulLlpllcaLlon sum wlLh a vengeance - your poLenLlal as
a human belng Lo read and explore. 1e Mare 1au ln readlng Lhe conLemporary phllosophers and
mlxlng Lhose wlLh percepLlons of myLh and fondle ldeas llke LhaL ls accepLed and regarded wlLh
admlraLlon. When l was younger LhaL would be consldered madness. ?es, belng Morl Loday ls
wonderfully llberaLlng and expandlng poLenLlal for a human belng, wlLh LhaL comes an obllgaLlon Lo
maxlmlse, Laklng LhaL obllgaLlon (lnsLead of splLLlng aL Lhe world or hldlng ln your llLLle eLhnlc gheLLo
and clalmlng your rlghLs lnsLead of worklng) Lhen you're even more dlmlnlshed because you aren'L
reallslng a poLenLlal LhaL ls avallable Lo you. lL ls a source of huge prlde Lo me LhaL l have some fluenLly
bl-llngual mokopuna. lL would be a huge sadness Lo me lf boLh culLures would noL explore Lhe llLerary
poLenLlal of boLh culLures, noL Lo geL locked on one Lrack. 1haL's a greaL challenge of educaLlonallsLs
and parenLs." (C18)
Cur young people have no connecLlon Lo Lhelr culLure, Lhey are a losL generaLlon and don'L know
who Lhey are anymore because Lhey weren'L broughL up llke we were. We're mlsslng a whole
generaLlon of producLlve people who are mlsslng LhaL solld connecLedness LhaL we had Lo our Morl
world wlLh Lhe honour and respecL we had wlLh our old people. 1hey afflllaLe gang, noL Lo Morl.
Many have been broughL up ln kohanga 8eo and kura kaupapa buL aren'L connecLed Lo Lhe marae -
Lhey only geL Lo go when Lhere ls a Langlhanga." (W1)
Movlng off Lhe farms, lnLo Lhe clLy, changlng your food - ln our day lL was healLhy now our dleL ls
kllllng our people. no one grows a garden anymore." (W1)
Some Lhlngs have changed qulLe a blL and we're noL coplng very well. Some of Lhe Lhlngs we've losL
are Lhe lngredlenLs ln a whnau. kula, koroua, dad, mum. We're Lrylng Lo address Lhls loss. We rely a
loL on medlcaLlon, keh medlcaLlon- noLhlng wrong wlLh LhaL, buL lL can be used along wlLh our
rongoa - especlally for nga pakeke slmple rongoa - for cleanslng, allergles for Lhe blood. We have
slmple planLs around whlch can do LhaL. 1here ls a loL abouL hauora/menLal healLh LhaL needs Lo be
addressed for Lhe nexL generaLlon. We won'L glve up, we wlll make lL beLLer for our mokopuna." (C14)
1hls new generaLlon has Lhelr own way of dolng Lhlngs. l don'L know how Lo dellver my own
experlences for Lhem Lo recelve, Lhey [usL Lhlnk Lhey're sLorles - Pone heke days" my chlldren say.
Lven llLLle Lhlngs llke baslc Lechnology ls so dlfferenL Loday so lL's very hard Lo explaln even Lhe way we
used Lo do Lhlngs and why. ?ou've goL Lo [usL flnd a way Lo geL Lhe 'Lalk' Lo Lhem. ln sharlng abouL my
upbrlnglng lL's hard Lo cross 'LhaL gap' [generaLlonal]. WlLh my mokopuna Lhey don'L doubL lL aL all. lL's
62
harder Lo share llfe experlence Lo Lhe flrsL generaLlon, Lhen lL geLs harder for second and Lhen for Lhe
Lhlrd generaLlon [lL ls even harder]." (C14)
A loL of our rangaLahl don'L have a loL of Lhe values we had ln our day. CrandparenLs played a blg role
ln our kld's llves. A loL of Lhe klds now don'L know where Lhey are from and who Lhey are. l'm happy l
am Morl, l en[oy belng who l am. 1here ls no way l'd glve up llvlng here. l don'L llke seelng our
chlldren lncarnaLed and our kaumLua LreaLed Lhe way Lhey are ln homes, as lf Lhey are lncarceraLed.
lL's shocklng." (C19)
1oday Lhey are more selflsh. l don'L mean LhaL nasLlly. 8uL Lhey Lhlnk of Lhemselves a loL more Lhan
we were used Lo. 8uL perhaps LhaL was my upbrlnglng. 8uL when you are broughL up wlLh 8o people
you have noL goL Llme Lo Lhlnk of yourself." (C11)
WhaLever you do Lhere are consequences and lf you don'L llke lL, Lough, because LhaL's Lhe way
Lhlngs are. lf Lhey could have Lhe pledge [of absLlnence] glven Lo Lhem Lo look aL and Lhlnk abouL,
would have Lo be Lhelr own declslon of course. ?ou haven' L goL Lhem golng Lo church or Sunday
School llke we used Lo, so Lhey are noL slgnlng Lhe pledge." (C11)
8angaLahl Loday have no freedom. none. 1hey are mlsslng ouL on Lhe [ourney. lreedom of LhoughL,
freedom Lo make mlsLakes. lreedom of speech ls Lhere buL Lhe speech ls so llmlLed now. 1here ls a
fear of Lrylng, noL llklng someLhlng before Lhey even Lry lL. ln my communlLy we sald Say Lhlngs once
Lo a human, Lwlce Lo a dog. no LrusL. We have lsolaLed unlLs and Lhey are mlsslng ouL on Lhe
collecLlve. Cne Lhlng geLs on my nerve ls Lo see everyone under 30 aL Langl ouL Lhe back llsLenlng Lo
rap, wearlng Lhelr cap backwards and panLs Loo low. LveryLhlng ls focused on cure lnsLead of
prevenLlon." (C16)
We say our chlldren are our fuLure leaders of Lomorrow, buL how can Lhey be lf Lhey are behlnd bars?
We have Lo Lake responslblllLy. lLs noL golng Lo be flxed by Lhrowlng money aL lL we could do a loL for
our people wlLh $600 mllllon, lnsLead of bulldlng more prlsons. l ralse lL amongsL correcLlons, [udlclary,
Lhe probaLlon, pollce. Cne !udge (An Auckland female [udge) ouL Lhere Lold me abouL senLenclng a
faLher on Lhe 1uesday and hls son on Lhe 1hursday- Lhe [udge sald all she wanLed Lo do was Lake hlm
home. S we do have some good [udges.
lL comes back Lo Lhe supporL of Lhe whnau. 1haL's where Lhe sLrengLh for our chlldren ls golng Lo
come from. lLs hard for nga uhl Lo supporL our klds down here. Some nCC's do beLLer Lhan our lwl ln
looklng afLer Lhelr people." (C110)
8ack ln Lhe day you could move mounLalns, buL now, oh hell, Lhe mounLalns geLLlng a blL blg Lo
move! nowadays everyone ls geLLlng demandlng abouL whaL Lhey wanL Lo be happenlng. 1oo many
people have kaumLua and kula around Lhem buL don'L know how Lo use LhaL knowledge or ask Lhem
for Lhe knowledge or ask for Lhelr sLorles or Lo come ln and Leach someLhlng." (C110)
l look aL klds Loday. CommunlcaLlon ls lacklng. Cnly some wlll come and see us. CLhers wanL Lo do
Lhelr own Lhlng. 1hey feel LhaL Lhey are old enough and don'L need advlce [from Lhe older
generaLlons]. 1he aLLlLude of younger people Lhese days ls Lerrlble. ln my work, l Lry Lo help buL Lhey
have Lo make a declslon Lo change. 1hey llke and respecL me and l love Lhem Loo buL noL whaL Lhey
are dolng. l Lry Lo Leach my mokopuna Lo lmprove Lhelr communlcaLlon skllls. 8uL lL's up Lo Lhem.
1hey have a cholce because everyone has freewlll. Cne of Lhe moko has ofLen been ln [all and one of
Lhe causes ls Lhe lack of [good quallLy] communlcaLlon." (WP2)
lamlly values LhaL aren'L so evldenL Lhese days because you have Lhe xbox and Wll - Lhere's no way
l'd be slLLlng lnslde lf my koro was mowlng Lhe lawn, no way you'd do LhaL. ?ou helped around Lhe
house, cuL Lhe wood up, lf you dldn'L geL up and cuL Lhe wood Lhen you dldn'L eaL." (W2)

63
Lessons on k|tes of assage
Whlle Lhe breadLh of Loplcs covered ln Lhe lnLervlews was very broad, some lnlLlal lessons from Lhe
lnLervlews ln relaLlon Lo Lhe role, naLure and value of whaL mlghL be consldered rlLes of passage could
lnclude:
! Whakapapa, whnau and cycle of llfe:
o 1he connecLlon beLween learnlng and sharlng whakapapa as a rlLe of passage.
Learnlng whakapapa requlres maLurlLy, undersLandlng of Lhe pasL and of pasL
connecLlons. ConnecLlon beLween Lomo, whakapapa and conLlnulng Lhe heke.
o 8lLes of passage exlsL noL only durlng adolescence buL wlLhln Lhe conLexL of
procreaLlon, concepLlon, pregnancy and blrLh as well as chlldhood, adulLhood, old age
and deaLh:
o 8lLes of passage can occur before blrLh, Lhey can have wlde-ranglng lmpllcaLlons noL
only on Lhe lndlvldual buL on Lhe communlLy LhaL LhaL Lhey are a parL of.
o Concelvlng and glvlng blrLh ls a rlLe of passage.
o AsslsLlng ln chlldblrLh was noL resLrlcLed Lo women, lL was seen as a baslc funcLlon of
llfe and someLlmes lnvolved a Lohunga or knowledgeable adulL male as Lhe mldwlfe.
o 8urlal of Lhe whenua as a rlLe of passage was also abouL malnLalnlng connecLlon Lo
ancesLral land and acknowledglng Lhe place of Lhe chlld ln Lhe wlder communlLy.
o Marrlage and geLLlng a morLgage a modern rlLe of passage. Weddlng phoLos as vlslble
evldence of a rlLe of passage. 1omo beLroLhals and arranged marrlages were used Lo
keep land wlLhln Lhe whnau. 1he weddlng day lLself was noL so lmporLanL. osslbly
because of Lhe flnanclal cosL, many people could noL afford a weddlng.
o SupporLlng one's parenLs Lo ralse oLher slbllngs was a necessary sLep Lo becomlng an
adulL and ralslng your own chlldren.
o 1he funcLlon of deaLh and Langlhanga was a llfe experlence Lo lean from, Lhe process
of galnlng undersLandlng and maLurlLy. ueaLh of a close relaLlve can be lnLerpreLed as
a rlLe of passage. ueaLh ls a rlLe of passage also slgnlfled by Luku walrua where Lhe
splrlL ls symbollcally released from Lhe world of Lhe llvlng Lo Lhe splrlLual world.
Acknowledglng Lhe dead, Lhe LranslLlon from llvlng Lo deaLh ls a fundamenLal rlLe of
passage.
o Whangal or lnformal adopLlon was a dlsLlncLly Morl process. Was Lhls a rlLe of
passage? AnoLher form of glfLlng? MalnLalnlng connecLlons beLween famlly members
and dlfferenL generaLlons.
! 1lkanga - culLural rlghLs and responslblllLles:
o 1aklng on new roles on Lhe marae such as whalkrero, karanga, walaLa LawhlLo,
responslblllLy for food preparaLlon, preparlng Lhe wharemoe and so on are recognlsed
rlLes of passage.
o 8lLes of passage lnclude chlldren learnlng baslc Lasks and knowledge durlng Lhelr Llme
on Lhe marae, parLlclpaLlng ln hul and Langlhanga. Chlldren slowly graduaLe Lo more
complex roles and responslblllLles - Lhough someLlmes lL can also be LhrusL upon a
chlld or young person LhaL may noL feel ready buL rlses Lo Lhe occaslon.
o Morl rlLes of passage assume some meanlngful connecLlon exlsLs beLween Lhe
parLlclpanL and Lhelr klnga, whenua and hapu.
o 1he karanga as a rlLe of passage. 1hese sLorles sLress Lhe lmporLance of replaclng Lhe
older generaLlon wlLh Lhe younger generaLlon aL an approprlaLe Llme. A preference
for Lhe rlghL person once Lhey have reached a parLlcular age or sLage ln Lhelr llfe.
CLherwlse lL can be an lnsulL Lo older people Lo be called onLo a marae by someone
who ls young and lmmaLure. 1here ls a Llme for learnlng and for Laklng on cerLaln
64
roles. Some sLarL Lo karanga very young (one four year old), oLhers were noL young,
had ralsed a famlly and llved a full llfe by Lhe Llme Lhey were ready Lo karanga.
o Learnlng Lo become a kalkrero was a rlLe of passage, parLlcularly as lL was usually
connecLed Lo Lhe lnlLlaLe's relaLlonshlp Lo llvlng relaLlves who had LhaL responslblllLy
and needed Lo have collecLlve endorsemenL before proceedlng.
o A rlLe of passage lnLo becomlng an experL ln Lrlbal hlsLory, ls developlng an
undersLandlng of karakla, walaLa LawhlLo and Lauparapara.
o Marae play an lmporLanL role ln faclllLaLlng rlLes of passage for all age groups, from
worklng ln Lhe klLchen Lo slLLlng on Lhe LaumaLa. Learnlng how one was connecLed Lo
Lhe wlder group, seelng Lhe pracLlcal appllcaLlon of whakapapa.
o 8elng glfLed of land or Luku whenua ls a rlLe of passage, requlrlng new responslblllLles
for resources handed down Lhrough generaLlons Lo care, nurLure and grow.
! Work and servlce as a rlLe of passage, even for chlldren:
o 1he passage from chlldhood Lo adulLhood was marked by work - noL only pald
employmenL buL responslblllLles for maklng a conLrlbuLlon around Lhe home, on Lhe
farm, aL Lhe marae and ln Lhe wlder communlLy. Pard work demonsLraLed maLurlLy
and responslblllLy.
o Cendered naLure of work and assoclaLed rlLes and responslblllLles: locus on
housework for young glrl, Lralnlng for marrled llfe. locus on becomlng bread wlnners
and ouLdoor work for young men.
o lood preparaLlon could be sald Lo lnvolve many rlLes of passage. ueveloplng an
lndlvldual's knowledge on food collecLlon so LhaL by Lhe Llme a chlld had become an
adulL Lhey knew how Lo Lake care of Lhemselves.
o PlsLorlcally, Lrade Lralnlng schemes were a rlLe of passage for a whole generaLlon of
young Morl.
o lor young Morl men, Lhe Morl 8aLLallon was a rlLe of passage. Cnly Lhose who
parLlclpaLed ln lL would fully undersLand Lhe experlence. Servlce ln WWll was
assoclaLed wlLh proof of clLlzenshlp and male rlLe of passage lnLo adulLhood, some
who dld noL serve felL lnferlor.
o 1he flrsL day of school as well as compleLlng LesLs/exams and leavlng school can be
consldered a rlLe of passage - Lhough some see Lhls as a mllesLone of keh culLure.
o Leavlng home a rlLe of passage. urban mlgraLlon a common experlence for 20
Lh

CenLury Morl of Lhe perlod. 8ased on an economlc need buL also a soclal advenLure.
! lor some women, wearlng more darlng or advenLurous cloLhes may have slgnlfled a rlLe of
passage denoLlng lndependence.
! Soclal occaslons such as communlLy dances - an adapLaLlon of boLh wesLern and Morl
courLlng rlLes of passage. A connecLlon ls made beLween blologlcal developmenL
(mensLruaLlon, puberLy) and maLurlLy wlLh assoclaLed rlLuals or someLlmes no speclal marker.
1he Llme span from glrlhood Lo womanhood was ofLen very shorL. ln many cases Lhere was no
sense of 'adolescence' you were a chlld and Lhen, ofLen around 14 years of age, you became
an adulL expecLed Lo work, Lake a parLner, eLc. 1here was lmporLance placed on havlng role
models ln order Lo make Lhe LranslLlon from glrl Lo woman.
! 1he 21
sL
blrLhday was only a rlLe of passage lf Lhe lndlvldual was unmarrled and chlldless.
Many whnau dld noL celebraLe blrLhdays, noL even Lhe 21
sL
. Weddlng annlversarles were
consldered a rlLe of passage- graduaLlng Lo korohekeLanga.
! 8lLes of passage can be rellglous ln orlgln. 1he lnfluence of Lhe CaLhollc falLh ls wldespread
parLly because of Lhls. 8ellglous rlLes of passage can cross geographlcal boundarles, Llme, and
culLure. Morl and some ChrlsLlan rlLes of passage can overlap.
! Acqulrlng some Lypes of knowledge was a rlLe of passage.
65
! Learnlng abouL pre[udlce, belng able Lo glve lL a label, undersLandlng Lhe moLlvaLlon behlnd lL
was parL of growlng up and maLurlng.
! A personal rlLe of passage can lnvolve re[ecLlng Lhe 'rlLes' LhaL oLhers wanL you Lo follow and
adopLlng your own.
! Leadershlp can be a rlLe of passage, buL ls noL an easy paLh Lo follow.
! 1he speclal roles of chlldren based on Lhelr place ln Lhe order of slbllngs. CfLen Lhe oldesL
chlld, and youngesL chlldren had qulLe dlfferenL responslblllLles and markers of maLurlLy.
! 8lLes of passage as descrlbed ln Morl are qulLe dlfferenL.
! 1he role of a menLor ln developlng skllls ls parL of Lhe process.
! 8lLes of passage are noL only resLrlcLed Lo humans. LveryLhlng ln naLure has a parL Lo play ln
developlng lnLo someLhlng else.
! A parL of undersLandlng whaL a rlLe of passage ls, ls Lo have Lhe comprehenslon and maLurlLy
Lo grasp Lhe slgnlflcance and meanlng behlnd lL. ConnecLs wlLh Lhe ldea LhaL wlLh maLurlLy
comes fuller undersLandlng of why Lhlngs were done ln a cerLaln way. 8lLes of passage should
help you Lo undersLand how you are connecLed Lo Lhe wlder world.
! SomeLhlng LhaL may be a rlLe of passage Lo one group of people may noL be accepLed by
anoLher group l.e. marrlage wlLhln famllles.
! 8lrLhday celebraLlons and presenLs were someLlmes consldered superflclal Lo Lhe dally
demands of survlval and geLLlng along wlLh each oLher.

ConLemporary conLexLs:
! 8ellance on Lhe older generaLlon for advlce Lo LranslLlon lnLo adulLhood seems Lo no longer
consldered necessary by Lhe currenL generaLlons.
! erhaps Lhe expresslon 'rlLe of passage' ls noL approprlaLe ln all conLexLs, he aha Le kupu mo
Lenel?
! underlylng youLh developmenL ls Lhe envlronmenL LhaL Lhey are llvlng ln. 1hls can undermlne
Lhelr ablllLy Lo llve full llves. ln Lhls conLemporary conLexL very few healLhy rlLes of passage
are celebraLed Loday.
! Some suggesL Lhere ls dlfflculLy ln assesslng Lhe pasL, ln belng able Lo reflecL upon one's
acLlons and declslons. 8lLes of passage are meanL Lo provlde a road map on llvlng.

All of Lhe lnLervlewees were able Lo provlde examples of whaL Lhey consldered rlLes of passage. 1hese
were all personal experlences from Lhelr chlldhood and adolescence, ln some cases pre-blrLh and for a
few Lhere were experlences Lhey had ln laLe adulLhood - a few spoke of pracLlces common ln Lhelr
communlLy LhaL Lhey were aware of ln Lhelr llfeLlme or Lhelr parenLs llfe.
Cnly a few lnLervlewees were able Lo share sLorles of how Lhey parLlclpaLed ln parLlcular rlLuals,
lnsLlLuLlons or evenLs LhaL would adhere Lo Lhe Lhree sLage (separaLlon, LranslLlon, and
relncorporaLlon) rlLes of passage LhaL Lhe auLhor of Lhe Lerm 'rlLes of passage' Arnold van Cennep
suggesLs ln hls book Les 8lLes de assage (1909). nearly all of Lhe hundreds of examples provlded by
Lhe lnLervlewees would be conslsLenL wlLh one or more of Slmon CLLenberg's llsL of reasons for
lnlLlaLlon processes:
5totos cbooqe lo oJoltbooJ, tecoqoltloo of sexool mototlty, locotpototloo loto tbe lotqet soclety,
cteotloq o seose of etbolc lJeotlty ooJ/ot soclol sollJotlty, o wotkloq tbtooqb of OeJlpol ot of eotly
cbllJbooJ expetleoce, ptepotloq fot oJolt qeoJet toles ooJ lJeotlfyloq wltb tbe ptopet qeoJet,
cboooellloq ossettlve oqqtesslve ot sexool teoJeocles of tbe yoooq loto soclolly occeptoble oJolt
toles, molotololoq qetootoctotlc coottol of tbe yoooqet qeoetotloo, locolcotloq boslc coltotol voloes
of tbe soclety loto tbe mototloq loJlvlJools, ooJ teocbloq oew skllls ooJ ottltoJes.
And each lnLervlewee shared experlences LhaL resonaLe wlLh Lhe 10 componenLs of Lhe Mala model
belng developed by 1e Cra Pou AoLearoa based on Lhe Clrcle of Courage and Whnau Cra lmperaLlves
66
for healLhy whnau and healLhy communlLles: wbooo, pokeoqotooqo, mooo motoboke, oboobo,
mooookltooqo, popotl toooqo, wbokomooo, wbokotokoto tlkooqo, wbokopomoo tlkooqo,
wbokowboooooqotooqo.
So Lhe sLorles Lold are of pracLlces LhaL were communlLy-creaLed and communlLy-dlrecLed experlences
Lo LransmlL culLural values and knowledge Lo an lndlvldual or group.
1he lnLervlewees sLorles valldaLe Lhe clalm of 8lumenkranLz and ColdsLeln (2010) LhaL Lhe rlLe of
passage process noL only guldes Lhe lndlvldual's LranslLlon Lo a new sLaLus, buL, equally lmporLanL, lL
creaLed publlc evenLs LhaL celebraLed Lhe LranslLlon and reafflrmed Lhese communlLy values, whlch
lnform and gulde expecLaLlons for behavlours essenLlal for Lhe group's survlval."
And ln Lhls conLexL Lhe rlLes of passage descrlbed by lnLervlewees can also be consldered prlmarlly for
Lhe healLh and wellbelng of Lhe communlLy raLher Lhan for Lhe beneflL of Lhe lndlvldual parLlclpaLlng ln
Lhe developmenLal process.
67
6. Concluslons

Learnlngs from Lhe lnLervlews ln relaLlon Lo Lhe role, naLure and value of rlLes of passage ln LradlLlonal
and conLemporary Morl communlLles lnclude rlLuals, processes and evenLs connecLed Lo whakapapa,
whnau and cycle of llfe.
! 8lLes of passage can occur before blrLh, Lhey can have wlde-ranglng lmpllcaLlons noL only on
Lhe lndlvldual buL on Lhe communlLy LhaL LhaL Lhey are a parL of. lamlly responslblllLles and
evenLs lncludlng blrLh, Langlhanga and marrlage are lmporLanL mllesLones ln shlfLlng aLLlLudes
and roles wlLhln famllles.
! CulLural rlghLs and responslblllLles are core rlLes of passage and for Morl lnclude Lhlngs llke
Laklng on new roles on Lhe marae such as whalkrero, karanga, and responslblllLy for hosLlng
oLhers. 8elng glfLed of land or Luku whenua ls a rlLe of passage, requlrlng new responslblllLles
for resources handed down Lhrough generaLlons Lo care, nurLure and grow.
! Morl rlLes of passage assume some meanlngful connecLlon exlsLs beLween Lhe parLlclpanL
and Lhelr klnga, whenua and hapu. A rlLe of passage deLermlnes a growlng experLlse ln Lrlbal
hlsLory and skllls ln karakla, walaLa LawhlLo and Lauparapara.
! Marae as physlcal and splrlLual places play an lmporLanL role ln faclllLaLlng rlLes of passage for
all age groups, from worklng ln Lhe klLchen Lo slLLlng on Lhe LaumaLa.
! Work and servlce ls a rlLe of passage, even for chlldren. 1he passage from chlldhood Lo
adulLhood was marked by work - noL only pald employmenL buL responslblllLles for maklng a
conLrlbuLlon around Lhe home, on Lhe farm, aL Lhe marae and ln Lhe wlder communlLy.
! lood producLlon and preparaLlon lnvolved many rlLes of passage, parLlcularly ln communlLles
wlLh llLLle rellance on moneLary Lradlng sysLems. ueveloplng an lndlvldual's knowledge on
food collecLlon so LhaL by Lhe Llme a chlld had become an adulL Lhey knew how Lo Lake care of
Lhemselves.
! Colng Lo pald work, golng Lo war, leavlng home were all lmporLanL rlLes of passage.
! uances, fashlon and blologlcal changes around puberLy were opporLunlLles Lo LranslLlon from
a sLaLe of chlld Lo maLurlLy.
! 8lrLhdays had llLLle lmporLance as rlLes of passage for mosL lnLervlewees. Many rlLes of
passage can be rellglous ln orlgln and Lhe churches provlded some formal examples Lhrough
conflrmaLlon, flrsL communlon and bapLlsm.
! Learnlng abouL raclal pre[udlce, belng able Lo glve lL a label and undersLandlng Lhe moLlvaLlon
behlnd lL was parL of growlng up and maLurlng.
! MenLors wlLhln Lhe lmmedlaLe famlly and communlLy llfe were very lmporLanL faclllLaLors of
developmenLal opporLunlLles for mosL lnLervlewees.
! 8lLes of passage are noL only resLrlcLed Lo humans. LveryLhlng ln naLure has a parL Lo play ln
developlng lnLo someLhlng else.
! SomeLhlng LhaL may be a rlLe of passage Lo one group of people may noL be accepLed by
anoLher group l.e. marrlage wlLhln famllles.
! 8ellance on Lhe older generaLlon for advlce Lo LranslLlon lnLo adulLhood seems Lo no longer
consldered necessary by Lhe currenL generaLlons. ln Lhls conLemporary conLexL very few
healLhy rlLes of passage are celebraLed Loday. 8lLes of passage are meanL Lo provlde a road
map on llvlng.
All of Lhe lnLervlewees were able Lo provlde examples of whaL Lhey consldered rlLes of passage. 1hese
were all personal experlences from Lhelr chlldhood and adolescence, ln some cases pre-blrLh and for a
few Lhere were experlences Lhey had ln laLe adulLhood - a few spoke of pracLlces common ln Lhelr
communlLy LhaL Lhey were aware of ln Lhelr llfeLlme or Lhelr parenLs llfe.
68
Cnly a few lnLervlewees were able Lo share sLorles of how Lhey parLlclpaLed ln parLlcular rlLuals,
lnsLlLuLlons or evenLs LhaL would adhere Lo Lhe famous Lhree sLage (separaLlon, LranslLlon, and
relncorporaLlon) rlLes of passage. Powever nearly all of Lhe experlences shared were conslsLenL wlLh
Lhe ldea of rlLes of passages belng markers of LranslLlon from one sLaLe of belng Lo anoLher, of belng
dlrecLed by and for Lhe beneflL of Lhe wlder communlLy and of belng essenLlal for Lhe
lnLergeneraLlonal Lransmlsslon of culLural values and communlLy knowledge.
Lach lnLervlewee shared experlences LhaL resonaLe wlLh Lhe 10 componenLs of Lhe Mala model belng
developed by 1e Cra Pou AoLearoa based on Lhe Clrcle of Courage and Whnau Cra lmperaLlves for
healLhy whnau and healLhy communlLles: wbooo, pokeoqotooqo, mooo motoboke, oboobo,
mooookltooqo, popotl toooqo, wbokomooo, wbokotokoto tlkooqo, wbokopomoo tlkooqo,
wbokowboooooqotooqo.
1he lnLervlewees sLorles valldaLe Lhe clalm of 8lumenkranLz and ColdsLeln (2010) LhaL Lhe rlLe of
passage process noL only guldes Lhe lndlvldual's LranslLlon Lo a new sLaLus, buL, equally lmporLanL, lL
creaLed publlc evenLs LhaL celebraLed Lhe LranslLlon and reafflrmed Lhese communlLy values, whlch
lnform and gulde expecLaLlons for behavlours essenLlal for Lhe group's survlval."
1hls lnlLlal survey of LradlLlonal Morl rlLes of passage has ldenLlfled a slgnlflcanL gap ln llLeraLure and
popular knowledge abouL Lhls sub[ecL. 1he Loplcs canvassed would beneflL from furLher research on
whaL conLemporary rlLes of passage are mosL common ln Morl communlLles Loday and how useful
LradlLlonal values and pracLlces are ln a communlLy where Lhe soclal order ls plurasLlc, mulLl-culLural,
markeL-drlven and conslsLenLly changlng aL an acceleraLlng pace.
Popefully Lhe value of Lhls sLudy wlll be lnsLrucLlve Lo Lhose pracLlLloners of youLh work wlLh young
Morl and oLher culLural groups, buL more lmporLanLly should be a Llmely remlnder Lo whnau Morl
and lwl/hapu leaders LhaL Lhe soclal order ln whlch LradlLlonal rlLes of passage made sense has almosL
dlsappeared, parLlcularly ln meLropollLan conLexLs. Whnau ora and healLhy communlLles requlre a
degree of consensus around Lhe values, collecLlve ldenLlLy and moral obllgaLlons on Lhelr members,
perhaps faclllLaLlng processes Lo reach agreemenL on Lhese maLLers could be a helpful sLarLlng place?
69
ALnulx A.

ubllcaLlons LlsL
ALAC (2008) Anamata: Iace the Iuture. Nat|ona| outh Iorum, 1apu 1e kanga Marae,
We|||ngton, 7-9 Cctober 2008, I|na| keport. WelllngLon, ALAC, 2008
Amokura lamlly
vlolence revenLlon
ConsorLlum
(2008) LlLeraLure 8evlew and AnnoLaLed 8lbllography, Whangarel, Amokura lamlly
vlolence revenLlon ConsorLlum

Andersen, !.C. (1907) Mor| L|fe |n Aotearoa. ChrlsLchurch, WhlLcombe and 1ombs
8eaglehole, L. & .
8eaglehole
(1943) Some Modern Mor|s. WelllngLon, nZ Councll for LducaLlonal 8esearch
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(1973)
1he Whare kohanga, (the "nest house") and |ts Lore : compr|s|ng data perta|n|ng
to procreat|on, bapt|sm and |nfant betrotha| &c, contr|buted by members of the
Ngt| kahungunu tr|be. [MM 372.993 n33d 13 1973] llrsL edlLlon, 1929 ln nZCC
(1932) 1he Mor| As ne Was. WelllngLon, new Zealand, 8.L. Cwen, CovernmenL rlnLer,
Llsdon, 8esL. 1914, pp. 100-101: Ceremonlal erformances erLalnlng Lo 8lrLh, as
erformed by Lhe Morl of new Zealand of asL 1lmes. 1he !ournal of Lhe 8oyal
AnLhropologlcal lnsLlLuLe of CreaL 8rlLaln and lreland, 44: p. 127-162
(1924) Mor| re||g|on and mytho|ogy : be|ng an account of the cosmogony,
anthropogeny, re||g|ous be||efs and r|tes mag|c and fo|k|ore of the Mor| fo|k of
New 2ea|and.
'Mor| customs perta|n|ng to b|rth and bapt|sm' ln Iootool of tbe lolyoesloo
5oclety, v.38, pp.241-269
Some Aspects of Mor| Myth and ke||g|on: Dom|n|on Museum Monograph No.1.
WelllngLon, 8.L. Cwen, CovernmenL rlnLer, 1934
(2003)
1he Mor|. WelllngLon, 1e apa ress (flrsL publlshed 1929)
8lumenkranLz, uC.,
& M. 8. ColdsLeln
(2010)
k|tes of passage as a framework for commun|ty |ntervent|ons w|th youth. Clobol
Iootool of commoolty lsycboloqy ltoctlce, 1(2), 41-30
8uck, .P (Plroa,
1.8)
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1he Com|ng of the Mor|. WelllngLon, Morl urposes lund 8oard, WhlLcombe
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Cloher, u. u. (2002)
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uurle, M. (2006)
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Nga kahu ou - Launch|ng Mor| Iutures. WelllngLon: Pula ubllshers
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'Mor| fam||y cu|ture: A context of youth deve|opment |n Count|es]Manukau',
70
Moewaka-8arnes koLulLul: new Zealand !ournal of Soclal Sclences Cnllne, 2: 1, 1 - 13
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1he Letters And Iourna|s Cf Samue| Marsden > CnA1Lk III. MAkSDLN'S SLCCND
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Craham, C.
Whnga| tamar|k| : the custom perta|n|ng to the adopt|on of ch||dren ln Iootool
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Crey, C. (1837)
roverb|a| and opu|ar Say|ngs of the Ancestors of the New 2ea|and kace.
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Pelm, C. (1998)
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LducaLlonal 8esearch
PunL, !. (1998)
none 1uwhare: A 8|ography. Auckland, 8andom Pouse
!ames Penare
8esearch CenLre

Nga 1aonga C 1e 1a| 1okerau
kawharu, M. (2008)
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keelan, 1. !. (2001)
L 1|pu e kea: An Ind|genous 1heoret|ca| Iramework for outh Deve|opment ln
uevelopmeot 8olletlo, (36), 62-63. Speclal lssue: lnvolvlng ?oung eople ln
uevelopmenL,
Mackay, 8. (2003)
Iam||y res|||ence and good ch||d outcomes: An overv|ew of the research
||terature |n Soclal ollcy !ournal Cf new Zealand 1e una Whakaaro lssue 20
MakereLl (1986)
1he o|d-t|me Mor|. Auckland, new Women's ress. llrsL publlshed 1938
Mc8rlde, L. 8. (2003)
1he khuna: Versat||e Masters of C|d nawa|'|. Pllo, eLrograph ress. (Second
rlnLlng)
McCarLhy, M. & A.
uurle
(1997)
Ma| I kang|atea: C>(,& We||be|ng & Deve|opment, Auckland, Auckland unlverslLy
ress & 8rldgeL Wllllams 8ooks.
Mead, P. M. (2003)
1|kanga Mor|: L|v|ng by Mor| Va|ues. WelllngLon, Pula ubllshers
Mead, P. M. &
Crove, n.
(2003)
Nga epeha a Nga 1|puna. WelllngLon, vlcLorla unlverslLy ress, 2001
Mlkaere, A. (2002)
Mor| Concepts of Guard|ansh|p, Custody and Access: A L|terature kev|ew ln
Guard|ansh|p, Custody and Access: Mor| erspect|ves and Lxper|ences.
WelllngLon, MlnlsLry of !usLlce
MlnlsLry of !usLlce (2001)
ne nntore k| te Ao Mor|: A G||mpse |nto the Mor| Wor|d, Mor| erspect|ves
on Iust|ce. WelllngLon, MlnlsLry of !usLlce
MlnlsLry of ?ouLh
Affalrs
(2002)
outh Deve|opment Strategy Aotearoa, WelllngLon, MlnlsLry of ?ouLh Affalrs,
(2002)
outh Deve|opment L|terature kev|ew, 8u||d|ng Strength. WelllngLon, MlnlsLry of
71
?ouLh Affalrs
(2002)
L 1|pu L kea, outh Deve|opment Act|v|ty k|t, A Iramework for 1a|oh| Mor|
outh Deve|opment. WelllngLon, MlnlsLry of ?ouLh Affalrs
Moeke-lckerlng, 1. (1996)
Mor| Ident|ty W|th|n Whnau: A rev|ew of ||terature. PamllLon: unlverslLy of
WalkaLo
Moon, . (2003)
1ohunga: nohepa kereopa. Auckland, uavld Llng ubllshlng
(2008)
1he 1ohunga Iourna|: nohepa kereopa, kua kenana & Maungapohatu. Auckland,
uavld Llng ubllshlng
Moore, 8. and n.
Pabel
(1982)
Cn re||g|on re|ated to educat|on. Adelalde: SACAL
nlkora, L. W.,
Cuerln, 8., 8ua, M.,
& 1e AwekoLuku, n.
(2004)
Mov|ng away from home: Some soc|a| consequences for 1hoe m|grat|ng to the
Wa|kato. New 2eolooJ lopolotloo kevlew, J0(1&2), 93-112. 2004
nlkora, 8ua, 1e
AwekoLuku,Cuerln
and McCaughey
(2008)
Soc|a| consequences of 1hoe m|grat|on: Vo|ces from home |n 1e Urewera. MAl
8evlew, 2008, 2, ArLlcle 1
C'8egan, P. & C.
8anglpuna
(2009)
kura kaumtua: he hok|ka mahara: reca|||ng the memor|es. ChrlsLchurch, Ake
AssoclaLes LlmlLed
Crbell, M. (1978)
1he 1rad|t|ona| Mor| Iam||y ln koopman-8oyden, . G"$&2&)5 &0 H)9 I)"2"0F
J(1&)+:
(1991)
Wa|ata: Mor| Songs |n n|story. Auckland, 8eed 8ooks
ervos, . (2010)
In|t|at|on and k|tes of assage. Accessed on 20 november 2010 from:
www.scrlbd.com/doc/27831187/lnlLlaLlon-and-8lLes-of-assage-revos-#
ere, 8. (1982)
Ako: Concepts and Learn|ng |n the Mor| 1rad|t|on, WelllngLon: 1e khanga 8eo
naLlonal 1rusL 8oard
lumrldge, L. (2008)
kapak| Wah|ne Whakamaumahara: Memor|es of the kapak| 8ranch Mor|
Women's We|fare League as to|d to Dr L|bby (L||zabeth) |umr|dge. ChrlsLchurch,
CanLerbury unlverslLy ress
8lmene, C. (1998)
0ka|p: Mor| women and ch||db|rth: a Mor| research pro[ect = he mah|
rangahau hauora Mor|K uunedln, 1e 8pu 8angahau Pauora Morl o ngl 1ahu
8ogoff, 8. (2003)
1he Cu|tura| Nature of numan Deve|opment. new ?ork, Cxford unlverslLy ress
8oyal, C. 1. A. (Ld.) (2003)
1he Woven Un|verse: Se|ected Wr|t|ngs of kev. Mor| Marsden. CLakl, 1he LsLaLe
of Lhe 8ev. Morl Marsden
SLack, !. (1898)
South Is|and Mor|s - A Sketch of 1he|r n|story and Legendary Lore. ChrlsLchurch,
WhlLcombe & 1ombs LLd
SLarzecka, u.C. (Ld.) (1996)
Mor| Art and Cu|ture. Chlcago, llllnols, ArL Medla 8esources
SLlrllng, L. & A.
Salmond
(1980)
Lruera: 1he 1each|ngs of a Mor| L|der. WelllngLon: Cxford unlverslLy ress
SLlrllng, A. & A.
Salmond
(1976)
Am|r|a: 1he 1each|ngs of a Mor| Woman. WelllngLon: Cxford unlverslLy ress
Sulllvan, 8. (1999)
Star Waka, Auckland, Auckland unlverslLy ress
1aare 1lkao, 1. (1990)
1|kao ta|ks: '" +"('" +"-< ( +) "( '(%"+<L +,)"5<,)5 7,($ +%) "01&)0+ 9(,2F (7
72
+%) C>(,& (to|d by 1eone 1aare 1|kao to nerr|es 8eatt|e), Auckland, enguln
8ooks
WalLangl 1rlbunal (1999)
1he Whanganu| k|ver keport WelllngLon: 1he WalLangl 1rlnubal
Walker, 8. (2003)
ne 1|pua: 1he L|fe and 1|mes of S|r Ap|rana Ngata. Auckland, enguln, (Second
LdlLlon)
WesLra, A & 8lLchle,
!.L
(1967)
Mor|. WelllngLon, 8eed ubllshers
?oung, u. (1998)
Woven by Water: n|stor|es from the Whanganu| k|ver. WelllngLon: Pula
ubllshers

I|rst nand Accounts of Lar|y M|ss|onar|es and Lxp|orers
8anks, !. 1be oJeovoot jootool of Iosepb 8ooks. 1962 [nZ & 910.4 821]
Cook, !ames. 1be jootools of coptolo Iomes cook oo bls voyoqes of Jlscovety. 1933-1974
Cralk, Ceorge L. 1be New 2eolooJets. 1830: lncludes noLes abouL early Morl vlslLors Lo Lngland and AusLralla
and Lhelr lmpresslons of Lngllsh clvlllsaLlon.
uleffenbach, LrnesL. 1tovels lo New 2eolooJ. 1843, 1974
Larle, AugusLus. Nottotlve of o teslJeoce lo New 2eolooJ...1966: Larle was a young genLleman arLlsL on an
exLended hollday. Cenerally anLlpaLheLlc Lo mlsslonary endeavours, and sympaLheLlc Lo Morl.
Manlng, l.L. OlJ New 2eolooJ. 1863: varlous subsequenL edlLlons. Manlng's remlnlscences of llfe as a Lrader ln
Poklanga ln Lhe 1830s. lncludes anecdoLes of muru, Lapu, Lohunga, maLaklLe
nlcholas, !ohn Llddlard. Nottotlve of o voyoqe to New 2eolooJ. 1817: noLes on famlly llfe, women, polygamy and
adulLery, cannlballsm, Lapu and Morl characLer.
olack, !oel Samuel. Moooets ooJ costoms of tbe New2eolooJets . wltb ootes cottobototlve of tbelt boblts
osoqes etc...1976: olack was ln new Zealand from 1831-1837 worklng as a Lrader. 1he books are malnly
abouL Lhe 8ay of lslands and 1olaga 8ay.
olack, !oel Samuel. New 2eolooJ . beloq o oottotlve of ttovels ooJ oJveototes Jotloq o teslJeoce lo tbot coootty
betweeo tbe yeots 18J1 ooJ 18J7. 1839: 1olaga, norLhland.
Savage, !ohn. 5ome occooot of New 2eolooJ . pottlcolotly tbe 8oy of lslooJs ooJ sottoooJloq coootty . wltb o
Jesctlptloo of tbe tellqloo ooJ qovetomeot , looqooqe, otts mooofoctotes, moooets ooJ costoms of tbe
ootlves...1973.
1aylor, 8lchard. 1e lko--Mol. 1974: 1aylor was a mlsslonary sLaLloned aL Wanganul. Pls book lncludes noLes on
cosmology, myLhology, aLua, maLaklLe, paLupalarehe, Lapu, karakla, Langalhanga and whakaLauk.
?aLe, Wllllam. Ao occooot of New 2eolooJ.1833: ?aLe was a C.M.S. mlsslonary aL Lhe 8ay of lslands. ages 80-164
of hls book noLe hls lmpresslons of Morl cusLoms and bellefs

Internet S|tes
Auckland Museum LducaLlon ueparLmenL Cnllne, 1okotoko 1ototo Motl. 8eLrleved from: www.akmused.co.nz
8esL, L (1924), 1be Motl-volome 1. WelllngLon, new Zealand. 8eLrleved from www.nzeLc.org/Lm/scholary/Lel-
8es01Maor-L1-body-d3.hLml
uesacrallzaLlon: 5lqolflcooce of Moko ooJ Mokomokol lo Motl coltote. kettleveJ ftom
www.nzeLc.org/Lm/scholary/Lel-almoko-L1-body-d1-d2.hLml
lleLcher lndex: www.fleLcherlndex.co.nz
Morl CulLure: 8eLrleved from hLLp://buzzle.com
73
new Zealand PlsLory: 8eLrleved from hLLp://hlsLory-nz.org/Morl3.hLml
SLaLlsLlcs nZ. 1he luLure of new Zealanders: Morl. Accessed on 20 !uly 2008 from www.sLaLs.govL.nz/analyLlcal-
reporLs/looklng-pasL-20Lh-cenLury/Morl/defaulL.hLm
SLowell, L (2009, 22 !uly), 8tove foces sbow bow ott coo qet ooJet yoot sklo. 1be wbooqoool cbtoolcle. 8eLrleved
from www.wanganulchronlcle.co.nz
Workman, k. (2010) lost ooJ lteseot of Motl cbllJ-teotloq. keflectloos oo 1oboe lJet Iobo kooqlboo.
8eLrleved from hLLp://paclflceyewlLness.com/2010/07/22/pasL-and-presenL-of-Morl-chlld-rearlng-reflecLlons-
on-Luhoe-elder-[ohn-ranglhau/
1e 1aurawhlrl: 8eLrleved from www.LeLaurawhlrl.govL.nz
1lme lrames: www.Llmeframes.co.nz

74
ALnulx 8. ro[ecL 1erms of 8eference (lncl. lnLervlew CuesLlons)

ne| 1|k|t|k| ro[ect 1erms of keference

ro[ect Scope:
- lL was agreed LhaL 'rlLes of passage' raLher Lhan Lhe broader 'youLh developmenL' would be Lhe focus of
Lhe research
- Lhere was dlscusslon abouL how aware/lnLenLlonal/expllclL Lhe experlences of our pakeke would be -
wlll Lhey ldenLlfy parLlcular experlences/LradlLlons as a rlLe of passage
- we need Lo wananga Lhe concepL of 'rlLe of passage' so we can declde wheLher or noL a sLory or
experlence flLs Lhe crlLerla we agree on - and Lhls deflnlLlon wlll be based on Lhe orlglnal
quesLlon/problem LhaL Lhe research pro[ecL has emerged from (e.g. Lhe need for young people Lo learn
parLlcular lessons before Lhey become adulL/maLure members of socleLy)
- Lhere was dlscusslon on wheLher we lnLeresLed ln conLemporary (urban/currenL) or [usL LradlLlonal (
ofLen unseen/prlvaLe) rlLes of passage - Lhere are also examples of early ldenLlflcaLlon (Lohu -
envlronmenLal slgns), rlLuals and Laonga used ln Lhe process of graduaLlng Lhrough sLages, eLc. and
gender speclflc rlLuals (e.g. puhl, ruahlne, nudlLy, cleanslng, eLc.), Lhere are also examples of rlLes of
rlLes of passage LhaL do noL lnvolve rlLuals buL raLher belng glven symbollc/pracLlcal ob[ecLs (knlfe, gun,
eLc.)
- we are lnLeresLed ln boLh Lhe personal experlences of pakeke and sLorles Lhey heard growlng up abouL
LradlLlonal rlLes of passage from Lhelr whnau/hapu/lwl


I|ow Chart of process:
1. selecL local research Leam members (meeL Lo explaln kaupapa, Llme requlremenLs, eLc.)
2. sLarL ldenLlfylng poLenLlal lnLervlewees and meeL wlLh Lhem Lo explaln kaupapa
3. local Leam leaders aLLend naLlonal Lralnlng ln WelllngLon
4. flnallse lnLervlewees, meeL Lo explaln pro[ecL, compleLe consenL process and arrange
daLes/Llmes/places Lo conducL lnLervlew/s
3. lnLervlews compleLed
6. absLracLlng Lralnlng aLLend by Leam leaders
7. lnLervlews absLracLed by local Leam leaders
8. Leams summarlse key flndlngs and wrlLe-up 4-3 slgnlflcanL sLorles of lnLeresL
9. presenL summary back Lo lnLervlewee Lo check accuracy and hand over copy of lnLervlew recordlng
10. wlLh consenL of lnLervlewees organlse local presenLaLlon of flndlngs Lo a hul of lnLervlewees and Lhelr
whnau, researchers and Lhelr whnau, 1e Cra Pou whnau and oLher sLakeholders (marae/hapu/lwl
reps, youLh workers, medla, eLc.)
11. research Leam leaders all meeL agaln Lo share flndlngs and compare sLorles
12. naLlonal pro[ecL coordlnaLor collaLes flndlngs lnLo naLlonal reporL, webslLe conLenL, eLc.


1|meframes:
- !uly: selecL local Leam members
- 17-18 AugusL: Lralnlng ln WelllngLon
- SepLember-uecember: lnLervlews
- !anuary/lebruary: collaLlon and summary of flndlngs
- lebruary/March: reporL flndlngs back locally Lo parLlclpanLs
- March: Leam leaders meeL Lo compare flndlngs
- Aprll-May: wrlLe-up naLlonal reporL
- !une: launch/celebraLlon of pro[ecL/flndlngs

75
Draft Interv|ew uest|ons:
1he followlng wlll be used as Lhe base seL of quesLlons Lo gulde lnLervlews:

1. 1L AC 1AMA8lkl: LA8L? CPlLuPCCu
- Where dld you grow up? Who dld you llve wlLh? Who was mosL around aL your home?
- When and where were you born? uo you know lf anyLhlng speclal happened when you were born?
- WhaL aLLlLudes dld your whnau have Loward chlldrearlng? Were Lhese speclflc Lo your whnau or
common wlLhln Lhe wlder hapu/communlLy? Why do you Lhlnk Lhese aLLlLudes were held by Lhe
whnau/hapu?
- WhaL pracLlces dld your whnau have Loward chlldrearlng? Were Lhese speclflc Lo your whnau or
common wlLhln Lhe wlder hapu/communlLy? WhaL do Lhlnk were Lhe underlylng prlnclples/Llkanga for
Lhese pracLlces?
- WhaL are your mosL poslLlve chlldhood memorles?
- WhaL are some of your mosL unhappy chlldhood memorles?
- Crowlng up, whaL lnvolvemenL dld you have wlLh local marae?
- WhaL falLh, lf any, dld your whnau follow? (Angllcan/lhopaLanga, 8lngaLu, 8aLana, eLc.)

2. 1L AC C 1L WPnAu WPAnul: luLn1l1? & 8LLCnClnC
- WhaL group or groups (whnau/marae, hapu/lwl, nelghbourhood, communlLy, church) dld you feel (aL
Lhe Llme) LhaL you belonged Lo as a chlld/adolescenL?
- WhaL group dld you feel mosL sLrongly connecLed Lo?
- WhaL Lhlngs dld LhaL group do/Lhlnk/know LhaL was dlfferenL Lo oLhers?
- Pow dld you know who was ln or ouL of Lhe group? (whakapapa, locaLlon, language, eLc.)
- WhaL Lhlngs dld Lhe group do Lo sLrengLhen relaLlonshlps and relnforce group ldenLlLy?
- Were Lhere some Lhlngs LhaL Lhe group dld LhaL you dlsagree wlLh now?
- Was Lhere a Llme or experlence afLer whlch you ldenLlfled yourself as Morl?
- Was Lhere any negaLlve sLlgma aLLached Lo belng Morl ln your early llfe?

3. 1L AC MA8AMA: kL? LvLn1S uu8lnC CPlLuPCCu & AuCLLSCLnCL:
- WhaL were some key evenLs ln your chlldhood and Leenage years?
- WhaL whnau LradlLlons dld you grow up wlLh?
- Can you remember any speclal evenLs or experlences when members of your whnau or Lhe local
communlLy dld someLhlng wlLh you and/or oLher chlldren/young people Lo prepare you for Lhe fuLure
or mark a mllesLone ln your llfe?
- WhaL LradlLlonal pracLlces dld you experlence as a chlld/young person? Who was lnvolved? Why Lhose
people? Where and when dld Lhls happen? WhaL was Lhe meanlng of lL?
- When dld you pass from chlldhood lnLo adulLhood ln your own oplnlon? Pow dld LhaL happen?
- WhaL sLorles/experlences dld you hear abouL your peers/whnau/Lupuna, when Lhey were young - ln
Lerms of 'growlng up'?
- WhaL are some of Lhe LradlLlonal pracLlces LhaL your whnau/hapu/lwl pracLlced LhaL are sLlll pracLlced
Lo Lhls day?

4. 1L AC PCu - 1L AC Pu8lPu8l: WA?S Cl SLLlnC 1PL WC8Lu 1CuA? & ln1C 1PL lu1u8L
- WhaL do you appreclaLe mosL abouL belng Morl and/or a member of your whnau/marae/hapu/lwl?
- WhaL does WalruaLanga mean Lo you? Pow has WalruaLanga been ouLworked ln your llfe?
- When dld you flrsL learn abouL love?
- WhaL wlsdom have you gaLhered ln your llfe whlch you Lhlnk could be lmporLanL Lo pass on Lo Lhe nexL
generaLlon?
- WhaL have been some of Lhe greaLesL momenLs of your llfe?
- WhaL dlfference do you see ln Lhe llves of Loday's young people, LhaL was dlfferenL Lo when you were
younger?
76
- WhaL llfe lessons, values and/or maramaLanga/mLauranga are rangaLahl mlsslng ouL on now LhaL you
learnL early ln llfe?
- Pow has Lhe world changed for beLLer or worse from how lL was when you were growlng up? WhaL are
Lhe mosL lmporLanL Lhlngs Lo be done now?
- WhaL do you Lhlnk has susLalned our people? WhaL wlll susLaln us ln Lhe fuLure?
- WhaL makes our lwl/Morl unlque from any oLher group of people on Lhe face of Lhe planeL?
- WhaL ls wlsdom? Pow ls lL learnL? Pow ls lL shared?
- WhaL Lhe besL Lhlngs abouL belng Morl and llvlng ln AoLearoa Loday?
- WhaL are Lhe hardesL Lhlngs abouL belng Morl and llvlng ln AoLearoa Loday?
- WhaL legacy do you wanL Lo leave your mokopuna? ls Lhere a group or an lndlvldual ln your llfe who you
can pass on your whakaaro on Lo?
- WhaL do your mokopuna mean Lo you? lf you had one deslre for Lhelr llves- whaL would lL be?


8udget
aymenLs Lo members of research Leam: rangaLahl and whnau LhaL have a loL of lnvolvemenL ln Lhe
pro[ecL lL may be approprlaLe Lo remuneraLe buL someLlmes paymenLs may compromlse Lhe relaLlonshlps
and lL wlll be up Lo each Leam leader ln consulLaLlon wlLh Lhe 1CP cenLre manager Lo declde whaL ls
approprlaLe. aymenL could be made on a per lnLervlew basls.
koha for kaumLua: good Lo ask Lhem. buL whaL wlll make lL work generally ls LhaL our llfe ls Lhe koha Lo
Lhem. AlLernaLlves Lo cash koha are encouraged so LhaL parLlclpanLs don'L always expecL paymenLs Lo be
made for parLlclpaLlng ln communlLy pro[ecLs. Cne ldea ls Lo glve each of Lhem a plece of pounamu cuL
from Lhe same sLone. Some of Lhe krero LhaL wlll be glven wlll have obllgaLlons and responslblllLles
aLLached Lo lL.
AnyLhlng done as parL of Lhls pro[ecL should be mana-enhanclng. 1he research LhaL ls lmporLanL Lo people ls
research LhaL provldes beneflLs back Lo Lhe people.


L|terature kev|ew:

ueflne Lhe Loplc - ln order Lo begln our llLeraLure revlew we musL flrsL deflne our research quesLlon. WhaL ls Lhe
purpose? WhaL does lL mean? WhaL are Lhe key words? Are Lhere oLher words whlch could be used, such as
synonyms, varlaLlons ln spelllng? WhaL do we already know abouL Lhe Loplc? WhaL ls Lhe scope? uo we need
everyLhlng ever wrlLLen ln Lngllsh/Morl on Lhls Loplc, or [usL Lhe lasL Len years?

Complle a llsL of keywords - 8efore beglnnlng a search for lnformaLlon, lL ls lmporLanL Lo develop a search
sLraLegy LhaL wlll mosL effecLlvely locaLe useful, relevanL lnformaLlon. 1hls may lnvolve breaklng down our
research quesLlon lnLo: keywotJs ot pbtoses, eotetloq oot seotcb, ooJ evolootloq tesolts to Jetetmloe wbetbet
we oeeJ to employ votloos sttoteqles to btooJeo, oottow ot otbetwlse moJlfy oot teseotcb.
Analyslng Lhe Loplc of a research Loplc usually lnvolves maklng a llsL of keywotJs or phrases. We wlll need Lo
lnclude all Lhe key concepLs or ldeas conLalned wlLhln Lhe research quesLlon. lL mlghL be useful Lo lnclude
alLernaLlve ways of phraslng and expresslng concepLs and ldeas. 1hlnk abouL boLh general Lerms and very
speclflc Lerms for broadenlng and narrowlng Lhe search. 1he keyword or phrase ls Lhe baslc unlL of any search.

LlLeraLure 8eposlLorles:
- local llbrarles (local research reporLs, local hlsLory books, eLc.)
- blographles, general anLhropology, hlsLory and soclology books
- WalLangl 1rlbunal research reporLs (ofLen held by clalmanL groups) and casebooks (avallable on 1rlbunal
webslLe)
- Morl Land CourL records
- church archlves
- unlverslLy llbrarles (coples of dlsserLaLlons, conference papers and Lheses)
77
- governmenL agency llbrarles (1e unl koklrl, lamllles Commlsslon, MSu, eLc.)
- lwl auLhorlLles, lwl/hapu/whnau researchers, eLc.
- onllne lnLernaLlonal/naLlonal research/publlcaLlons daLabases (vla publlc llbrarles and lnLerneL)
- onllne searches


Cn||ne kesources:
- hLLp://en.wlklpedla.org/wlkl/8lLesofpassage
- hLLp://LherlLe[ourney.com.au/program.hLml
- www.Lracks.neL.nz (rlLes of passage programme ln Colden 8ay LhaL 1ere from 1CP Whangarel aLLended
buL webslLe ls currenLly blocked)

78
ALnulx C. LLhlcs CommlLLee AppllcaLlon lncludlng lnLervlewee lnformaLlon & ermlsslon lorms

1L CkA nCU AC1LAkCA kLSLAkCn kCILC1 L1nICS CCMMI11LL
App||cat|on for Approva| of kesearch ro[ect

1 NA1UkL CI kCCSLD kLSLAkCn:
(a) ro[ecL 1lLle: Pel 1lklLlkl - 1radlLlonal 8lLes of assage for ?oung Morl
(b) ro[ecL 1ype: LlLeraLure revlews and key lnformanL lnLervlews beLween kaumLua/kula and local
research Leams comprlslng rangaLahl/whnau and youLh workers.

2 kLSLAkCnLkS:
Name ko|e Contact
Manu Caddle naLlonal 8esearch ro[ecL CoordlnaLor manuahl.co.nz
!udy kumeroa Whanganul 8esearch 1eam Leader [kumeroaLeorahou.org.nz
!ayde Pohala CLauLahl 8esearch 1eam Leader [hohalaLeorahou.org.nz
8rlarley ?aLes Whangarel 8esearch 1eam Leader byaLesLeorahou.org.nz
Chuck ngalra 1alrawhlLl 8esearch 1eam Leader cngalraLeorahou.org.nz
!ay 8erekura Whanganul 8esearch 1eam Member [aynLoLa.co.nz
Marcus AkuhaLa-8rown 1alrawhlLl 8esearch 1eam Member marcusLukaha.com
SLlrllng PalberL 1alrawhlLl 8esearch 1eam Member shalberLLeorahou.org.nz
1arsh kola 1alrawhlLl 8esearch 1eam Member Larshpunareo.Morl.nz
Mlchael 8oss naLlonal 8esearch ro[ecL Advlsor mlchael.rossLwor-oLakl.ac.nz
1ul Warmenhoven naLlonal 8esearch ro[ecL Advlsor LulurlLukulho.org.nz
1hls ls a prellmlnary llsL, oLhers wlll be added as Lhey are conflrmed for local research Leams.

3 DUkA1ICN CI kLSLAkCn
(a) roposed sLarLlng daLe for daLa collecLlon (afLer eLhlcs approval has been granLed): May 2009
(b) roposed daLe of compleLlon of pro[ecL as a whole: Iune 2010

4 SCUkCL]S CI IUNDING AND C1nLk L1nICAL CCNSIDLkA1ICNS
(a) LoLLery CommunlLy 8esearch CommlLLee ls Lhe source of fundlng for Lhls pro[ecL and Lhere are no
known confllcLs of lnLeresL or resLrlcLlons on publlcaLlon relaLlng Lo Lhe funder.
(b) 1he naLlonal Cral PlsLory AssoclaLlon of new Zealand (nCPAnZ) Code of LLhlcs & 1echnlcal
racLlce wlll be adhered Lo by Lhe researchers LhroughouL Lhe pro[ecL.
(c) LLhlcal approval ls noLe requlred from any oLher body.

S DL1AILS CI kCILC1
8rlefly CuLllne:
(a) 1he ob[ecLlves of Lhe pro[ecL
79
1he purpose of Lhls pro[ecL ls for rangaLahl, whnau members and Morl youLh workers Lo explore
LradlLlonal youLh developmenL pracLlces wlLhln Lhelr rohe and Lhen share Lhelr learnlng beLween
rohe and wlLh oLhers ouLslde Lhe research group.
1he alm of Lhls pro[ecL ls Lo ldenLlfy slgnlflcanL youLh developmenL pracLlces and prlnclples LhaL
were common ln Morl communlLles prlor Lo Lhe rapld urbanlsaLlon of Morl ln Lhe second half of
Lhe LwenLleLh cenLury LhaL saw Lhe proporLlon of Morl llvlng ln urban cenLres rlse from 20 ln
1943 Lo 83 by 1986. (SLaLlsLlcs nZ, 2008)
(b) MeLhod of daLa collecLlon
8esearch groups ln each of four rohe (Whangarel, 1alrawhlLl, Whanganul, CLauLahl) comprlsed of
rangaLahl, whnau and Morl youLh workers, wlll explore LradlLlonal youLh developmenL pracLlces
wlLhln Lhelr rohe Lhrough llLeraLure revlews and lnLervlews, Lhen share Lhelr learnlng beLween
rohe and wlLh oLhers ouLslde Lhe research group. uslng rangaLahl, whnau members and youLh
workers as Lhe researchers wlll allow Lhe knowledge galned Lo be reLalned wlLhln Lhe lnLended
beneflclary groups.
1he pro[ecL wlll lnvolve esLabllshlng research Leams wlLhln parLlclpaLlng 1e Cra Pou cenLres (aL
leasL Lhree cenLres wlll be lnvolved). Lach Leam wlll comprlse of aL leasL Lwo young people, Lwo
whnau members and Lwo youLh workers.
lnlLlal Lralnlng for Lhe local research Leams wlll be provlded by experLs ln oral hlsLory and soclal
research. We plan Lo use Lhe naLlonal Llbrary Cral PlsLory unlL and oLher experlenced oral hlsLory
pracLlLloners Lo provlde Lhls Lralnlng and advlce Lo Lhe research Leams. MosL members of Lhe
governance group and Lhe naLlonal ro[ecL CoordlnaLor also have experlence ln oral hlsLory
research ln Morl communlLles and wlll provlde ongolng supporL Lo each of Lhe four local Leams.
1he Leams wlll have four maln Lasks:
1. underLaklng a revlew of wrlLLen/recorded evldence of LradlLlonal youLh developmenL and
chlld-rearlng pracLlces wlLh a focus on rlLes of passage and LranslLlon processes from chlld Lo
adulL rlghLs and responslblllLles from wlLhln Lhelr whnau, hapu, lwl and/or rohe.
2. lannlng and faclllLaLlng a serles of wananga/hul wlLh pakeke/kaumLua/kula from whnau,
hapu and lwl LhaL research Leam members whakapapa Lo. 1hese hul wlll provlde Llme and
space for Lhe kaumLua Lo share Lhelr experlences as chlldren and young people ln Lerms of
how essenLlal knowledge, values and pracLlces were passed on from one generaLlon Lo Lhe
nexL. Common areas of enqulry wlll be agreed upon by Lhe pro[ecL leaders prlor Lo Lhe Leams
conducLlng Lhe fleld work and wlll be revlsed afLer Lhe flrsL 2-3 lnLervlews lf Lhe pro[ecL
leaders declde Lhls ls approprlaLe.
3. Lach lnLervlew wlll be recorded buL noL Lranscrlbed. As a Leam each group wlll documenL Lhe
mosL slgnlflcanL polnLs of learnlng from boLh sources and share Lhese wlLh local lnLervlewees
as a focus group Lo afflrm Lhe krero before lL leaves Lhe rohe. 1eams wlll Lhen compare
Lhelr flndlngs wlLh Lhe groups from oLher rohe. SlmllarlLles and dlfferences wlll be compared
beLween rohe and comparlsons agreed upon for a summary of flndlngs.
4. Sub[ecL Lo Lhe consenL of lnLervlewees, each local research Leam wlll presenL Lhelr flndlngs Lo
an open hul ln Lhelr rohe and hlghllghL Lhe commonallLles and dlfferences beLween sLorles
from Lhelr rohe and oLhers. llndlngs wlll also be publlshed on Lhe 1e Cra Pou webslLe and as
a summary reporL.
A summary of Lhe process and flndlngs wlll be complled for lnLeresLed sLakeholders and may be
used as Lhe basls for furLher work such as comparlng Lhe prlnclples ldenLlfled wlLh exlsLlng youLh
and whnau developmenL models.
(c) 1he beneflLs and sclenLlflc value of Lhe pro[ecL
Morl youLh workers have noL had access Lo a large amounL of research on lndlgenous youLh
developmenL Lo help lnform Lhelr pracLlce. MosL research used by Morl youLh workers has been
underLaken wlLh a focus on oLher dlsclpllnes lncludlng healLh, educaLlon and soclal work.
1eorongonul keelan has done some lmporLanL work over Lhe pasL Len years ln concepLuallslng an
80
lndlgenous framework for youLh developmenL. 1hls pro[ecL ls deslgned Lo LesL some of Lhe
concepLs
2
she proposes Lhrough boLh prlmary and secondary sources.
Pavlng youLh workers and whnau underLaklng Lhe research wlll ensure Lhe knowledge ls
developed and reLalned wlLhln Lhe communlLles lL ls deslgn Lo be of beneflL Lo. 1hls pro[ecL wlll
bulld Lhe research skllls of youLh workers, rangaLahl and whnau afflllaLed Lo 1e Cra Pou and
learnlngs from Lhe process wlll be able Lo be applled ln oLher rohe who wanL Lo underLake slmllar
processes.
1he pro[ecL ls based on a number of premlses:
1. 1haL wlLhln LradlLlonal Morl socleLles Lhere were chlld-rearlng and youLh developmenL
pracLlces based on a number of common prlnclples.
2. 1haL some of Lhese pracLlces and Lhe underlylng prlnclples may be unfamlllar Lo Morl youLh
workers and people responslble for supporLlng Morl youLh developmenL Loday.
3. 1haL some of Lhese prlnclples and pracLlces may be useful Lo lnform conLemporary youLh
developmenL pracLlce wlLhln Morl communlLles.
4. 1haL kaumLua and oLher sources of knowledge may be wllllng and able Lo provlde some of
Lhelr experlences and undersLandlng of LradlLlonal pracLlces and prlnclples LhaL wlll be of use Lo
currenL and fuLure generaLlons of rangaLahl Morl, Lhelr whnau and oLhers.
3. 1haL Lhe knowledge Lhls pro[ecL focuses on ls collecLlve and as such ls owned by Lhe whnau
and hapu of parLlclpanLs.
1e Cra Pou AoLearoa has been lnLeresLed ln Lhese quesLlons for many years and have acLlvely
lnvolved kaumLua ln acLlvlLles of Lhe organlsaLlon Lo share Lhelr knowledge and pass on lessons
learnL from Lhelr experlences and sLorles from older generaLlons Lo rangaLahl, whnau and youLh
workers lnvolved wlLh 1e Cra Pou. 1e Cra Pou has faclllLaLed a number of wananga and vlslLs Lo
marae over Lhe pasL few years LhaL have focused on local sLorles and lessons learnL from Lhe
experlences of Lupuna connecLed Lo Lhose marae and rohe.
Some of Lhls krero has been aL naLlonal evenLs, some aL Lhe reglonal/local level and noL a loL of lL
shared wlLh people who were noL presenL aL Lhe evenL. 8arely any of Lhls learnlng has been
formally documenLed and now seems an approprlaLe Llme Lo underLake a more meLhodlcal
process Lo capLure some of Lhe krero we have access Lo before lL passes on.
A brlef llLeraLure revlew has been underLaken Lo ldenLlfy some of Lhe exlsLlng documenLaLlon on
LradlLlonal models of Morl youLh developmenL.
(d) CharacLerlsLlcs of Lhe parLlclpanLs
arLlclpanLs wlll be pakeke (kaumLua/kula). MosL wlll be relaLed Lo members of Lhe local research
Leams and/or be well known local pakeke wlLh some pre-exlsLlng relaLlonshlp Lo one or more of
Lhe local research Leam members. 1hey wlll be selecLed because Lhey have elLher shared an
experlence relaLed Lo rlLes of passage from Lhelr youLh wlLh a local research Leam member and/or
be llkely Lo have such sLorles based on Lhelr knowledge and experlence ln relaLed aspecLs of llfe.
(e) MeLhod of recrulLmenL
lour local lnLervlew Leams (Whangarel, 1alrawhlLl, Whanganul, CLauLahl) wlll each ldenLlfy pakeke
from Lhelr own whnau who may be sulLable and lnLeresLed ln belng lnLervlewed. Members of Lhe
Leam wlll approach Lhelr pakeke and dlscuss Lhe pro[ecL goals and plan wlLh Lhem. lf Lhe pakeke
are lnLeresLed Lhe local research Leam leader wlll provlde a leLLer for Lhe pakeke Lo read and a
consenL form Lo slgn lf Lhey are wllllng Lo proceed and parLlclpaLe ln Lhe pro[ecL.
(f) aymenLs LhaL are Lo be made/expenses Lo be relmbursed Lo parLlclpanLs:
Any cosLs lncurred by pakeke parLlclpaLlon wlll be fully relmbursed.
(g) CLher asslsLance:
A koha of kal may be Laken Lo lnLervlews and/or LransporL and a meal provlded lf Lhelr lnLervlew
Lakes place aL somewhere oLher Lhan Lhe resldence of Lhe pakeke.
(h) no speclal hazards and/or lnconvenlence ls expecLed for parLlclpanLs.

2
wbokopopo (genealogy) and wboooooqotooqo (relaLlonshlps), wlLh Lhelr boo-boete (companlons), owbl (fosLer), mooookl
(show respecL Lo) and tlokl (guard) are Lhe basls of keelan's framework arLlculaLed ln her 2001 resource 'L 1lpu L 8ea' for Lhe
MlnlsLry of ?ouLh Affalrs.
81
(l) ConsenL ls requlred ln Lhls pro[ecL for:
(l) Lhe collecLlon of daLa
(ll) aLLrlbuLlon of oplnlons or lnformaLlon
(lll) release of daLa Lo oLhers (lncludlng hapu represenLaLlves)
(lv) use for publlc presenLaLlon, reporL or oLher publlcaLlon
ALLached ls a copy of Lhe drafL lnLervlew schedule.
([) Pow lnformed consenL Lo be obLalned:
1he research ls noL anonymous buL ls confldenLlal - parLlcular lnformaLlon provlded by
parLlclpanLs wlll noL aLLrlbuLed Lo any ldenLlfled lndlvldual and lnformed consenL wlll be obLalned
Lhrough a slgned consenL form.
ALLached ls a copy of Lhe consenL form and lnformaLlon sheeL) followlng a verbal explanaLlon and
Lhe lnformaLlon sheeL.
(k) lssues of confldenLlallLy of parLlclpanLs are Lo be ensured as follows:
(l) access Lo Lhe research daLa wlll be resLrlcLed Lo Lhe local research Leam and Lhe naLlonal
pro[ecL coordlnaLor,
(ll) all oplnlons and daLa wlll be reporLed ln aggregaLed form ln such a way LhaL lndlvldual
persons or organlsaLlons are noL ldenLlflable.
(l) rocedure for Lhe sLorage of, access Lo and dlsposal of daLa, boLh durlng and aL Lhe concluslon of
Lhe research:
(l) all wrlLLen maLerlal (quesLlonnalres, lnLervlew noLes, eLc) wlll be kepL ln a locked flle and
access ls resLrlcLed Lo Lhe local research Leam leader,
(ll) all elecLronlc lnformaLlon wlll be kepL ln a password-proLecLed flle and access wlll be
resLrlcLed Lo Lhe local research Leam leader,
(lll) all quesLlonnalres, lnLervlew noLes and slmllar maLerlals noL reLurned Lo parLlclpanLs wlll be
desLroyed Lhree monLhs afLer Lhe concluslon of Lhe research,
(lv) any audlo or vldeo recordlngs wlll be reLurned Lo parLlclpanLs,
(v) any oLher raw daLa from Lhe lnLervlews wlll noL be released and wlll be glven back Lo Lhe
parLlclpanLs.
(m) leedback procedures:
arLlclpanLs of Lhe survey wlll be glven Lhe resulLs of Lhe quesLlonnalre ln an aggregaLed form and
a leLLer offerlng a copy of Lhe flnal drafL on compleLlon of Lhe pro[ecL.
(n) 8eporLlng and publlcaLlon of resulLs. 1he proposed form of publlcaLlons wlll be lndlcaLed on Lhe
lnformaLlon sheeL and/or consenL form lncludlng:
(l) publlcaLlon ln academlc [ournals, newsleLLers and webslLes
(ll) dlssemlnaLlon aL conferences and evenLs
(lll) deposlL of Lhe research paper or Lhesls ln Lhe naLlonal Llbrary
(lv) a copy of Lhe flnal reporL wlll be provlded Lo Lhe ldenLlfled hapu of parLlclpanLs,
arLlclpanLs wlll be lnformed prlor Lo publlshlng of Lhe flndlngs from Lhe research.

82

Ak1ICIAN1 INICkMA1ICN SnLL1
nLI 1IkI1IkI - 1kADI1ICNAL kI1LS CI ASSAGL ICk CUNG MCkI kLSLAkCn kCILC1


20 Apr|| 2009

l am underLaklng Lhls research pro[ecL on LradlLlonal rlLes of passage for Morl youLh as a parL of a research
pro[ecL belng coordlnaLed by 1e Cra Pou AoLearoa (www.Leorahou.org.nz), a naLlonal neLwork of kaupapa Morl
youLh and communlLy developmenL organlsaLlons LhaL was esLabllshed ln 1970s.
lnLervlews are Lo be conducLed by local research Leams comprlsed of rangaLahl, whnau members and youLh
workers wlLh kaumLua and kula ln four rohe around Lhe counLry: Whangarel, 1e 1alrawhlLl, Whanganul and
CLauLahl.
1he ob[ecLlve of Lhe research ls Lo ldenLlfy some of Lhe LradlLlonal rlLes of passage and youLh developmenL
pracLlces from our Lupuna. 1hls lnformaLlon wlll be of beneflL Lo fuLure generaLlons as whnau and hapu re-
esLabllsh some LradlLlons LhaL may noL currenLly be pracLlced and/or develop new LradlLlons based on Lhe
prlnclples and lessons learnL from Lhe 'old' ways.
1he lnLervlew has been deslgned Lo creaLe an opporLunlLy for you Lo share your memorles and knowledge abouL
rlLes of passage and sLorles abouL how young people were LaughL lmporLanL llfe lessons by Lhelr elders, parenLs
and whnau. lL ls hoped LhaL Lhls wlll allow members of Lhe pro[ecL research Leams Lo ldenLlfy pracLlces from
Lhelr rohe and also Lo compare Lhem wlLh sLorles from oLher rohe Lo flnd common prlnclples and pracLlces.
1he pro[ecL ls belng supporLed by Lhe LoLLery CommunlLy 8esearch lund and has overslghL from a group of
experlenced researchers and respecLed advlsors.

|ease note the fo||ow|ng:
! ln order for Lhls research pro[ecL Lo proceed, Lhe funders have requlred LhaL eLhlcal approval Lo be
obLalned for Lhe research.
! lL ls anLlclpaLed Lhe lnLervlew should Lake parLlclpanLs approxlmaLely one hour Lo compleLe.
! All documenLaLlon wlll be coded accordlng Lo sub[ecL number and names. 1he orlglnal lnformaLlon
collecLed wlll noL be dlsclosed Lo anyone ouLslde of Lhe pro[ecL Leam ln a way LhaL could ldenLlfy Lhe
source. Sub[ecL confldenLlallLy wlll be consldered aL all Llmes. Some lnLervlew conLenL such as dlrecL
quoLes, whakaLaukl, sLorles, anecdoLes may be used as examples of polnLs made buL Lhey wlll noL be
aLLrlbuLed ln a way LhaL would ldenLlfy Lhe source unless Lhe lnLervlewee speclflcally requesLs and glves
permlsslon Lo be ldenLlfled.
! 1he lnLervlew daLa wlll be held securely and wlll be reLalned by Lhe pro[ecL Leam leader unLll Lhe
research has been compleLed aL whlch Llme Lhe lnLervlew recordlngs wlll be glven back Lo Lhe
lnLervlewee and/or Lhelr whnau/hapu dependlng on Lhelr preference.
! 1he aggregaLed daLa from Lhe lnLervlews wlll be complled lnLo a publlc reporL and presenLaLlon.
! lL ls anLlclpaLed LhaL Lhe resulLs of Lhe lnLervlews wlll be avallable ln an aggregaLed form for Lhe
lnformaLlon of Lhe parLlclpanLs aL Lhe concluslon of Lhe research. arLlclpanLs wlll be lnformed of
flndlngs prlor Lo publlshlng of Lhe resulLs of Lhe research.
! lf approprlaLe, research may be (l) publlshed ln academlc [ournals, newsleLLers and webslLes, (ll)
dlssemlnaLed aL conferences and evenLs, and (lll) deposlLed as a research paper aL Lhe naLlonal Llbrary
and oLher reposlLorles requesLed by parLlclpanLs (e.g. Lhe llbrary of an lwl auLhorlLy).
! ?our parLlclpaLlon ls compleLely volunLary and you can wlLhdraw your lnvolvemenL and consenL aL any
Llme wlLhouL havlng Lo provlde a reason and wlLhouL fear of any dlsadvanLage Lo yourself or your
whnau.


83
ConLacL deLalls for Lhe 8esearch ro[ecL CoordlnaLor are provlded below. ?ou may conLacL Lhls person lf you
have any quesLlons or concerns abouL any aspecLs of Lhe pro[ecL LhaL you do noL Lhlnk l can help wlLh:
Manu Caddle
8esearch ro[ecL CoordlnaLor
C 8ox 3072, kalLl, Clsborne.
1el. 0274 202 937
Lmall: mcaddleLeorahou.org.nz

lease feel free Lo conLacL me by emall or phone lf you have any querles abouL Lhls pro[ecL and/or Lhe lnLervlew.
l wlll be ln Louch agaln wlLhln Lhe nexL Lwo weeks.

Interv|ewer Name:
Address:
hone:
Lmall:

84
AkLN1AL CCNSLN1 ICkM 1LMLA1L ICk 1nL Ak1ICIA1ICN CI MINCkS
1be followloq templote ls to be oseJ lo coojooctloo wltb tbe cooseot fotm templote wbeo poteotol cooseot ls
tepolteJ fot tbe pottlclpotloo of tooqotobl oqeJ ooJet 18 yeots of oqe.

Consent Iorm
ne| 1|k|t|k|: Mor| outh Deve|opment 1rad|t|ons kesearch ro[ect

loteot/coteqlvet Nome
AJJtess

1ena koe/korua,
?our rangaLahl ls lnvlLed Lo parLlclpaLe ln a naLlonal research pro[ecL
abouL LradlLlonal processes ln Morl socleLy LhaL mark Lhe LranslLlon from chlldhood Lo adulLhood. 1he pro[ecL
has research Leams ln Whangarel, 1alrawhlLl, Whanganul and CLauLahl and runs from !une 2009 Lo !une 2010.
My name ls and l am Lhe research pro[ecL 1eam Leader for Lhe rohe of:
. l am asklng for permlsslon Lo lnclude your rangaLahl ln Lhls
sLudy as a member of Lhe local research pro[ecL Leam. We would also be lnLeresLed ln wheLher you or anoLher
member of your whnau were lnLeresLed ln belng parL of Lhe research Leam as well.
1he pro[ecL lnvolves a revlew of all relevanL books and wrlLLen records LhaL may lnclude references Lo LradlLlons
of Lhe LranslLlon from chlld Lo adulL ln our rohe, lL also lnvolves conducLlng lnLervlews wlLh local
pakeke/kaumLua/kula Lo record Lhelr sLorles abouL Lhelr experlences and sLorles Lhey have heard as chlldren
and young people abouL Lhe 1lkanga of Lhese LradlLlons.
We expecL Lo lnLervlew aL leasL 10 local pakeke/kaumLua/kula and wlll encourage research Leam members Lo
approach pakeke/kaumLua/kula wlLhln Lhelr own whnau who may have Lhelr own sLorles and be wllllng Lo
share Lhem as parL of Lhe research. We have more lnformaLlon lf you are lnLeresLed on Lhe process we plan Lo
use LhaL ls deslgned Lo proLecL Lhe mana of all parLlclpanLs and Lhe lnLegrlLy and value of Lhe krero shared wlLh
Lhe research Leams.
arLlclpaLlon ln Lhe pro[ecL ls on a volunLary basls, Lhere ls no paymenL for rangaLahl or whnau members as parL
of Lhe research Leam, buL any pre-approved expenses lncurred by Leam members and lnLervlewees wlll be
relmbursed. 1he opporLunlLy Lo parLlclpaLe ln lnLended Lo be an lnvaluable learnlng experlence for everyone
lnvolved.
?our declslon Lo allow your rangaLahl Lo parLlclpaLe wlll noL adversely affecL your or hls or her presenL or fuLure
relaLlonshlp wlLh 1e Cra Pou or any oLher organlsaLlon connecLed wlLh Lhls pro[ecL.
lf you have any quesLlons abouL Lhe pro[ecL now or laLer, or wlsh Lo parLlclpaLe yourself, please phone/LexL me
on: (027) . ?ou can also conLacL Lhe pro[ecL coordlnaLor, Manu Caddle on (027) 420 2937 lf you
have any quesLlons, concerns or commenLs abouL any aspecL of Lhe pro[ecL.
?ou may keep a copy of Lhls consenL form. lf you agree for your rangaLahl Lo parLlclpaLe please slgn below.
ou are mak|ng a dec|s|on about a||ow|ng your rangatah| to part|c|pate |n th|s research pro[ect. our s|gnature
be|ow |nd|cates that you have read the |nformat|on prov|ded above and have dec|ded to a||ow h|m or her to
part|c|pate |n the study. If you |ater dec|de that you w|sh to w|thdraw your perm|ss|on for your rangatah| to
part|c|pate |n the study, s|mp|y te|| us and you may d|scont|nue h|s or her part|c|pat|on at any t|me w|thout
any d|sadvantage.

name of 8angaLahl uaLe of 8lrLh

SlgnaLure of arenL(s) or Legal Cuardlan uaLe of slgnlng

SlgnaLure of Local 8esearch ro[ecL 1eam Leader uaLe of slgnlng
85
Consent Iorm for art|c|pants |n the |nterv|ews for the ne| 1|k|t|k| ro[ect of 1e Cra nou Aotearoa

lease Llck Lhe conflrmaLlon box aL Lhe end of each sLaLemenL and slgn below.
l have been provlded wlLh adequaLe lnformaLlon relaLlng Lo Lhe naLure and ob[ecLlves of
Lhls research pro[ecL, l have undersLood LhaL lnformaLlon and have been glven Lhe
opporLunlLy Lo seek furLher clarlflcaLlon or explanaLlons.


l undersLand my parLlclpaLlon ls volunLary and LhaL l may wlLhdraw from Lhls pro[ecL aL any
Llme before Lhe flnal analysls of daLa wlLhouL provldlng reasons and wlLhouL any
dlsadvanLage. lf l wlLhdraw l undersLand LhaL Lhe daLa LhaL l have provlded wlll be
desLroyed and/or reLurned Lo me lf l requesL lL aL Lhe Llme of wlLhdrawal.


l undersLand LhaL any lnformaLlon or oplnlons l provlde may be used and reporLed ln an
aggregaLed form LhaL wlll noL aLLrlbuLe any parLlcular lnformaLlon dlrecLly Lo me.

l undersLand LhaL Lhe lnformaLlon l have provlded wlll be used only for Lhls research pro[ecL
and relaLed reporLs, and LhaL any furLher use wlll requlre my wrlLLen consenL.

l undersLand and consenL Lo Lhe audlo and/or vldeo recordlng of Lhls lnLervlew. l undersLand
LhaL when Lhls research ls compleLed any orlglnal recordlngs wlll be reLurned Lo me and/or
provlded Lo my whnau/hapu llsLed below.


l, , consenL Lo Lhe use of Lhe lnformaLlon provlded ln Lhe lnLervlew
for Lhe Pel 1lklLlkl ro[ecL of 1e Cra Pou AoLearoa.
l requesL a copy of Lhe flnal reporL be held by my whnau/hapu: Lhrough
a copy belng provlded Lo: for reLenLlon/archlvlng by Lhe
whnau/hapu.

Slgned:

uaLed:

86
SuMMA8? Cl lSSuLS 8AlSLu 8? L1PlCS CCMMl11LL & 8LSCnSLS
Lth|ca| Issues]uest|ons ka|sed Cur kesponse
1he only quesLlon l can Lhlnk of ls wheLher Lhere ls space wlLhln your
guldellnes for confldenLlallLy for an lnformanL Lo aLLrlbuLe a cusLom Lo
a parLlcular hapu or lwl?
And wheLher Lhls would Lhen creaLe an lssue around belng able Lo
ldenLlfy a source?
lL would be greaL Lo ldenLlfy whnau/hapu/lwl
responses. We hope Lo see paLLerns emerge ln Lhls area
as work ls collaLed and dlscussed.
akeke can declde on when permlsslon may be
requlred from people oLher Lhan Lhemselves, and Lhls
wlll depend on Lhe lnLervlewee pursulng LhaL llne of
quesLlonlng wlLh Lhem.
a wlder (non eLhlcal) quesLlon ls wheLher lL would be helpful Lo know lf
some cusLoms arose ln response Lo parLlcular lssues of Lhe Llme -l
guess Lrylng Lo ldenLlfy conLexL may be helpful.
Agreed.
1) lf organlsaLlons are Lo be lnLervlewed Lhen eLhlcal consenL ls
requlred from Lhe CLC or lf governed by a board Lhe chalrperson.
1he plan ls only Lo lnLervlew lndlvlduals/couples raLher
Lhan organlsaLlons. Access Lo research held by
organlsaLlons llke lwl auLhorlLles may be an lssue and ln
LhaL case yes, permlsslon would need Lo be galned form
Lhe CLC and/or governance group of LhaL organlsaLlon.
2) lf LradlLlon refers Lo speclflc pracLlces of lwl/hapu/whaanau - Lhen
Lhese need Lo be ldenLlfled and eLhlcal consenL obLalned from Lhem. lL
depends on Lhe knowledge of Lhe akeke ln Lerms of research. My
experlence ls elLher Lhey are knowledgeable abouL research
meLhodologles and can conLrlbuLe or know llLLle.
1herefore guldellnes are requlred for boLh ln Lerms of whaL Lhe
research wanLs from Lhem and fuLure lmpllcaLlons.
As above, we would we leave lL Lo Lhe pakeke Lo
suggesL how LhaL consenL would be besL obLalned and
Lake pakeke responses/ldeas/feellngs and
lnLerpreLaLlons of Lhose pracLlces. lL would seem
lmpracLlcal Lo have a hapu/marae/lwl agree on speclflc
pracLlces, buL we can Lake a lead from Lhe pakeke on
Lhls. lnformaLlon on whaL Lhe research ls Lrylng Lo
achleve, LhaL lL wlll become publlc knowledge and
examples of how Lhe lnformaLlon may be used ln Lhe
fuLure wlll be provlded Lo pakeke by lnLervlewers - and
we wlll leL Lhem know LhaL lL ls flne Lo keep some Lhlngs
Lo Lhemselves Lo share wlLh Lhelr own whnau - and lf
Lhey wanL LhaL recorded buL noL publlshed we can
asslsL wlLh LhaL process.
3) ln Lerms of a kaupapa Morl process perhaps an advlsory group
should be esLabllshed Lo oversee consulLaLlons wlLh groups and
organlsaLlons.
?es Lhls ls parL of Lhe plan. Members of Lhe LLhlcs
CommlLLee who are avallable plus Mlchael 8oss (1CP
Chalr & hu candldaLe) and 1racey Whare (AoLearoa
lndlgenous 8lghLs 1rusL and human rlghLs lawyer) are
also on Lhe Advlsory Croup. 1erms of 8eference for Lhls
group sLlll be flnallsed once membershlp ls conflrmed.
4) ensure LhaL Lhe employmenL of a Morl youLh worker ls noL
compromlsed by Lhe research.
1hls refers Lo employmenL conLracLs and awareness LhaL lnformaLlon
produced ls for publlc scruLlny. l see Lhls all Lhe Llme as a supervlsor of
researchers ln soclal servlce areas employed by an organlsaLlon where
Lhe research lmpllcaLlons/meLhods can compromlse Lhe parLlclpanLs
place of work. erhaps a clear dlsLlncLlon aL Lhe beglnnlng needs Lo be
made beLween Lhe roles of each and monlLorlng. Scenarlo: lf Lhe
research ls noL Lhe full Llme employer of Lhe ?ouLh Worker Lhen Lhelr
loyalLy musL be Lo Lhe employer, however, consLanLly parLlclpanLs and
researchers geL caughL up ln Lhe quesL Lo flnd lnformaLlon and solve
soclal problems LhaL Lhey sLep over Lhe llne and Lhen use Lhe research
Lo valldaLe Lhelr poslLlon or ln worsL cases LhreaLen employers or
employers see Lhe research as havlng a poLenLlal Lo negaLlvely lmpacL
on Lhe organlsaLlon and cause Lhe worklng envlronmenL of Lhe
parLlclpanL Lo be uncomforLable and Lhe researcher(s) assume Lhey can
flx Lhe problem by geLLlng lnvolved wlLh employmenL lssues. 1hese are
some Lhlngs Lo conslder.
?ouLh workers lnvolved ln Lhls pro[ecL wlll slgn a wrlLLen
agreemenL wlLh Lhelr employer LhaL clarlfles Lhe
purpose of Lhe pro[ecL, Lhelr role ln Lhe research
process, Lhe hours and Lype of work LhaL ls expecLed of
Lhem and processes LhaL boLh wlll use Lo manage any
poLenLlal confllcL of lnLeresL or lssues arlslng from Lhe
research LhaL may affecL Lhelr regular work.
3) lL ls assumed LhaL Lhe young people lnvolved are over 18 and do noL
need consenL from Lhelr parenLs Lo parLlclpaLe ln Lhls research.
Some may be under 18 buL wlll have whnau consenL
and hopefully whnau parLlclpaLlon - Lhe pro[ecL
should be abouL whnau researchlng whnau as much
as posslble. ALLached ls a suggesLed ConsenL lorm for
whnau agreelng Lo leL Lhelr rangaLahl parLlclpaLe.
6) ensure LhaL Lhe eLhlcal processes regardlng Lhe lnLervlewlng, ?es, Lhls wlll be covered ln deLall durlng Lhe lnlLlal
87
collecLlng, and sLorage of daLa ls conslsLenL. Lralnlng and monlLored Lhrough regular conLacL for
reflecLlon beLween Leams and vlslLs from Lhe pro[ecL
coordlnaLor.
3.b.3 - Why are LranscrlpLs noL glven back Lo Lhe parLlclpanLs Lo ensure
Lhe accuracy, noL so much of whaL Lhey sald, buL whaL Lhey meanL.
SomeLlmes whaL you say sounds dlfferenL once you see lL wrlLLen and
can change Lhe meanlng. l Lhlnk lL would be good Lo glve lL back Lo
Lhem so LhaL Lhey can ensure Lhelr vlews and memorles are correcL,
parLlcularly as laLer Lhey may have remembered someLhlng Lhey feel ls
lmporLanL Lo be lncluded. Also Lhey may regreL havlng sald someLhlng
LhaL Lhey would llke Lo remove.
Mlke suggesLed LhaL maklng LranscrlpLs of every
lnLervlew may noL be necessary - LhaL we focus on
general Lhemes and avold geLLlng bogged down ln
hundreds of pages of LranscrlpLs. So Lhere wouldn'L be
LranscrlpLs Lo provlde.
1here would be audlo/vldeo recordlngs for Lhem Lo
revlew - see polnL (b)3 - and we wlll be looklng for
general Lhemes raLher Lhan Lranscrlblng verbaLlm.
Where a sLory ls aLLrlbuLed Lo a parLlcular lnLervlewee
Lhls wlll be checked wlLh Lhem.
Also, should Lhere be Lwo hul? 1he flrsL Lo presenL local flndlngs,
perhaps as a focus group before belng compared naLlonally.
1hls ls a good suggesLlon. Wlll add a second hul lnLo Lhe
process so Lhere ls local feedback of lnlLlal flndlngs as a
group Lo check/afflrm Lhe local sLorles before Laklng
Lhem ouL of Lhe rohe.
3.[. 1hls ls noL an eLhlcal lssue, buL would lL noL be beLLer Lo aLLrlbuLe
commenLs and sLorles Lo glve a beLLer conLexL. l really llke 8achael
Selby's book SLlll belng punlshed". lL ldenLlfles Lhe respondenLs, makes
lL more personal, glves greaLer mana Lo Lhe parLlclpanLs and provldes
Lhe reader wlLh Lhe opporLunlLy Lo glve welghL Lo whaL Lhey read. Cr,
are you expecLlng negaLlve commenLs Lo come ouL LhaL would be
embarrasslng. lL may be someLhlng you wanL Lo do aL a laLer daLe. le.
1ake speclflc sLorles and publlsh Lhem wlLh Lhe parLlclpanLs as auLhors.
We wlll ask parLlclpanLs lf Lhey are wllllng Lo be
ldenLlfled and/or have Lhelr names aLLrlbuLed Lo Lhelr
sLorles ln publlshed maLerlal. 1hls would add a loL of llfe
Lo Lhe research flndlngs buL needs Lo be done wlLh care
and senslLlvlLy.
arLlclpanL lnformaLlon sheeL.
1here should be an expllclL sLaLemenL Lhere LhaL Lhey can wlLhdraw aL
anyLlme wlLhouL any dlsadvanLage Lo Lhemselves.
uone.
ConsenL form
Add Lo second box
l undersLand my parLlclpaLlon ls volunLary and LhaL l may wlLhdraw from
Lhls pro[ecL aL any Llme before Lhe flnal analysls of daLa wlLhouL
provldlng reasons, wlLhouL any dlsadvanLage. lf l wlLhdraw l undersLand
LhaL Lhe daLa LhaL l have provlded wlll be desLroyed and/or reLurned Lo
me lf l requesL lL aL Lhe Llme of wlLhdrawal.
uone.


88
ALnulx u. LLhlcs CommlLLee Members

kIM WCkkMAN
Cf ngaLl kahungunu kl Walrarapa, and 8anglLaane descenL, klm sLarLed hls publlc servlce career as a pollce
offlcer ln 1939. LlghL of Lhose years were spenL ln Lhe ?ouLh Ald SecLlon, worklng wlLh young offenders. ln 1974
he recelved a Churchlll lellowshlp Lo sLudy aL Lhe uellnquency ConLrol lnsLlLuLe, unlverslLy of SouLhern
Callfornla. Pe rose Lo Lhe rank of Senlor SergeanL, and ln 1976 lefL Lhe ollce Lo Lake a poslLlon as senlor
lnvesLlgaLlng offlcer ln Lhe Cfflce of Lhe Cmbudsman.
lor Lhe nexL seven years he was responslble for lnvesLlgaLlng complalnLs from prlsoners and psychlaLrlc paLlenLs
and complalnLs agalnsL Lhe ollce. ln 1983, klm was appolnLed as a Manager ln Lhe SLaLe Servlces Commlsslon,
and ln 1986 became Lhe ulsLrlcL Manager, ueparLmenL of Morl Affalrs, 8oLorua.
ln 1989, afLer a shorL sLlnL as uepuLy SecreLary, Morl Affalrs , Auckland 8eglon, klm was appolnLed as an
AsslsLanL SecreLary (enal lnsLlLuLlons) ueparLmenL of !usLlce. Pe oversaw a ma[or reform of Lhe prlson servlce,
and ln 1992 recelved a Senlor LxecuLlve Scholarshlp from Lhe SLaLe Servlces Commlsslon Lo aLLend Lhe CraduaLe
8uslness School, SLanford unlverslLy.
klm was appolnLed as uepuLy SecreLary (Morl PealLh), MlnlsLry of PealLh ln 1993. Pe reLlred ln 1996, Lo
esLabllsh hls own consulLancy buslness, speclallslng ln publlc pollcy advlce, Morl and lndlgenous developmenL,
and organlsaLlonal developmenL and change. Pe has a 8A (Soclology) degree from Massey unlverslLy.
ln 1993, klm [olned Lhe 8oard of rlson lellowshlp new Zealand. And ln 2000, was appolnLed Lo Lhe poslLlon of
naLlonal ulrecLor, rlson lellowshlp. rlson lellowshlp new Zealand has become a slgnlflcanL provlder ln Lhe
crlmlnal [usLlce secLor/soclal servlces secLors, provldlng servlces aL Lhe falLh-based unlL, 8lmuLaka rlson, ln
afLer-care prlsoner servlces (CperaLlon !erlcho), and ln Lhe dellvery of ln-prlson vlcLlm-offender reconclllaLlon
servlces.
ln 2003, klm was awarded a second Churchlll lellowshlp, Lo sLudy offender re-lnLegraLlon ln ueLrolL, uSA. ln
2003, klm was Lhe [olnL reclplenL (wlLh !ackle kaLounas) of Lhe lnLernaLlonal rlze for 8esLoraLlve !usLlce. 1he
award was creaLed Lo honour a person or organlsaLlon responslble for slgnlflcanLly advanclng resLoraLlve [usLlce
around Lhe world. ln 2006 klm [olned wlLh Ma[or Campbell 8oberLs of Lhe SalvaLlon Army, Lo launch Lhe
8eLhlnklng Crlme and unlshmenL" SLraLegy. ln 2007, klm was made a Companlon of Lhe Cueens Servlce Crder
klm ls a 8oard member aL 1alLa College, and a member of Lhe lamllles Commlsslon Whnau 8eference Croup.


SnANL WALkLk
os|t|on: CoordlnaLor 8SCW rogramme, Soclal Work & CommunlLy uevelopmenL, unlverslLy of CLago
1each|ng Areas: llelds of racLlce (SCWk114, SCWx114), 1he 1reaLy and Soclal Servlces (SCWk236, SCWx236),
lwl and Soclal Servlce racLlce (SCWk319, SCWx319)
kesearch Interests: Morl soclal servlces developmenL, alLernaLlve care, soclal servlce agencles. Care and
proLecLlon.
Se|ect ub||cat|ons:
8efereed !ournal ArLlcles (ln daLe order preferably wlLh Lhe mosL recenL flrsL)
Wa|ker, S., LkeLone, A., Clbbs, A., (2006) An exploraLlon of kaupapa Morl research, lLs prlnclples, processes and
appllcaLlons lot. I. 5oclol keseotcb MetboJoloqy vol. 9, No. 4, Octobet 2006, pp. JJ1-J44
Wa|ker S (2002) Mtoo wbooqol O Otepotl. ln 8) !($"'( new Zealand AssoclaLlon of SoclalWorkers Soclal
Work 8evlew.
8ook ChapLers
Coodyear C and Wa|ker S (2000). '8eflecLlons on worklng on developlng cross-culLural neLworks'. ln Mandell, M
(ed) Cettloq tesolts tbooqb collobototloo. Netwotks ooJ oetwotk sttoctotes fot pobllc pollcy ooJ moooqemeot:
Cuorum 8ooks, WesLporL, ConnecLlcuL,pp.249-233
8efereed Conference roceedlngs
Wa|ker, S., Walker, ., LkeLone, A. (2006) we coo be epool os looq os yooll be llke me. 1beoty loto ltoctlce.
blcoltotollsm ooJ soclol wotk ptoctlce (lo o moltlcoltotol cootext)? Conference proceedlngs, 33rd World Congress
of Lhe lnLernaLlonal AssoclaLlon of Schools of Soclal Work (lASSW)
89
Shannon and Wa|ker S, (1996). '1he new Zealand Chlldren ?oung ersons and Lhelr lamllles AcL, 1989, 1he
need for sLrucLural change' ln 1aylor n and SmlLh A (eds), lovestloq lo cbllJteo. uunedln: Chlldren's lssues
CenLre. pp.183-209


ANAkU LkL1CNL
os|t|on: Senlor LecLurer, Soclal Work and CommunlLy uevelopmenL, unlverslLy of CLago
1each|ng Areas: llelds of racLlce (SCWk114, SCWx114), 1he 1reaLy and Soclal Servlces (SCWk236, SCWx236),
lwl and Soclal Servlce racLlce (SCWk319, SCWx319)
kesearch Interests: Morl soclal servlces developmenL
Se|ect ub||cat|ons:
8efereed !ournal ArLlcles
Walker, S., Lketone, A., Clbbs, A., (2006) An exploraLlon of kaupapa Morl research, lLs prlnclples, processes and
appllcaLlons lot. I. 5oclol keseotcb MetboJoloqy vol. 9, No. 4, Octobet 2006, pp JJ1-J44
Lketone A. (2006) 1opowoe. o veblcle fot commoolty cbooqe CommunlLy uevelopmenL !ournal 2006, Cxford
unlverslLy ress, dol: 10.1093/cd[/bsl028
Lketone, A. (2002) 1e Waka 1angaLa: uslng Waka as a Model for Lhe SLrucLures of Morl CrganlsaLlons. 1e
komoko 5oclol wotk kevlew, vol. xlv no. 2, WlnLer 2002, pp 14-16.
8ook ChapLers
Lketone, A. & Shannon, .1. (2006) CommunlLy uevelopmenL: sLraLegles for lncluslon ln a susLalnable AoLearoa,
ln llvloq 1oqetbet. 1owotJs ploooloq fot bettet commooltles lo New 2eolooJ, lreeman, C & 1hompson-lawceLL
M.(eds), unlverslLy of CLago ress.
Lketone, A., 8uLledge, 8., Shannon, ., (2006) CommunlLy uevelopmenL ln AoLearoa/ new Zealand, New
commoolty Ooottetly NcO vol 4 oo 1 - Aotomo 2006 pp 4J-46
SlgnlflcanL Conference lnvolvemenL
Lketone, A. (2002) SLrengLhenlng communlLy acLlon ln Morl communlLles. ubllc PealLh AssoclaLlon
conference 2002
Walker, S., Walker, ., Lketone, A. (2006) We can be equal as long as you'll be llke me: 1heory lnLo racLlce:
blculLurallsm and soclal work pracLlce (ln a mulLlculLural conLexL)? Conference proceedlngs, 33rd World
Congress of Lhe lnLernaLlonal AssoclaLlon of Schools of Soclal Work (lASSW)
Walker, S., Lketone, A. (2004) L raka Le maul, e raka Le kaLau (he LangaLa ano ma Le maul, he LangaLa ano ma Le
kaLau): '1he rlghL hand ls adepL, Lhe lefL hand ls skllful (some people aLLend Lo Lhe lefL some people aLLend Lo
Lhe rlghL).' Pe 1lrohanga karearea: Morl 8esearch Conference, LasLern lnsLlLuLe of 1echnology, napler. 2004.


Dk IICNA 1L MCMC
ngLl 8aukawa, ngLl konohl, ngLl orou, ngLl kahungunu
uhll, MMu (Pons), 8A, CerLlflcaLe ln Morl
oslLlon: LecLurer, School of Soclal and CulLural SLudles, Massey unlverslLy
ur llona 1e Momo lecLures ln Massey unlverslLy Albany Campus, Auckland. An experL ln Morl volunLeerlsm,
CommunlLy uevelopmenL, and uevelopmenL SLudles she prevlously served on local and naLlonal boards
represenLlng soclal, pollLlcal, and economlc lnLeresL LhaL supporL Lhe developmenL of Morl communlLles.
Per pasL research experlence covered a range of areas such as Morl approaches Lo marlne managemenL
sysLems, Morl sLudenL reLenLlon and recrulLmenL aL unlverslLy, Morl Marlne ManagemenL SysLems, Morl
volunLary CrganlsaLlons, SusLalnable uevelopmenL, Morl Lconomlc uevelopmenL, CapaclLy 8ulldlng on marae,
Morl Land lncorporaLed 8locks, SLaLe Cwned LnLerprlses and Pydro uams, Morl 8esearch and uevelopmenL,
CrlLlcal 1heory and Morl, and Lhe Morl 1hlrd Way.
90
CurrenLly she conLrlbuLes Lo a pro[ecL Leam researchlng Lhe soclal, culLural and rellglous/splrlLual dlmenslons of
bloLechnology for Morl.
kesearch 8|b||ography (Ma[or ub||cat|ons)
1e Momo, l. (2002). LmpowermenL: llndlng volces and sLraLegles Lo combaL globallzaLlon. Ao lotetootloool
lotom, cuI/lotetootloool Assoclotloo fot commoolty uevelopmeot. 5peclol lssoe,J7(4), 361-374.
1e Momo, l. (2002). SLorles from Lhe fleld: ueveloplng pracLlcal research meLhods ln Morl communlLles. ln
lnsLlLuLe of uevelopmenL SLudles (Ld.), uevNet coofeteoce 2002, cootestloq uevelopmeot. lotbwoys to bettet
ptoctlse. almersLon norLh: Massey unlverslLy.
1e Momo, l. (2001). Morl volunLary work ln a developmenL of Morl communlLy. 1e 1ootete o 1owbokl. Iootool
of tbe wolkotouolvetsltycolleqe, 1, 137-160.
1e Momo, l. (1998).1alrawhlLl communlLy and volunLeers. ln MlnlsLry of Soclal ollcy (Ld.), kepott of tbe
commoolty ooJ voloototy sectot wotkloq potty (pp. 343-333). WelllngLon: MlnlsLry of Soclal ollcy.

1UI WAkMLNnCVLN
ngaLl 8angl, ngaLl Porowal, 1e Whnau a 8uaLaupare kl 1okomaru

1ul ls manager and co-researcher of Pe Cranga 1rusL. 1ul ls a Lralned lawyer wlLh an employmenL background ln
governmenL, educaLlonal and Lrlbal organlsaLlons. She has pracLlsed as a SollclLor and worked as a ollcy
AnalysL, 8esearcher, 1uLor and 8l-CulLural Advlsor. Per fleld of lnLeresL or experLlse ls models for susLalnablllLy
ln land use and communlLy developmenL wlLh parLlcular lnLeresL ln waLerways, flsherles, envlronmenLal
resLoraLlon and Morl knowledge (cusLomary and conLemporary).
lrom 1997-1999, 1ul was appolnLed Lhe SecreLary of Lhe Morl urposes lund 8oard where she worked brlefly
wlLh Lhe flve Morl elecLoraLe Members of arllamenL. She ls presenLly on Lhe naLlonal Morl advlsory board Lo
Lhe CLC of Lhe ueparLmenL of CorrecLlons, and ls a LrusLee of orou Arlkl 1rusL, ngaLl orou's llsherles 8oard.
1ul has parLlclpaLed ln mulLlple lnLernaLlonal forums and conferences on Aqtotloo kefotm ooJ kotol
uevelopmeot (2006 lotto Aleqte, 8tozll), Lhe Clobol coosoltotloo fot loJlqeooos leoples oo tbe klqbt to looJ,
looJ 5ecotlty ooJ looJ 5ovetelqoty (2006 lotto cobezos Nlcotoqoo) and Lhe lotetootloool xpetts 5emloot oo
loJlcotots kelevoot to loJlqeooos leoples, tbe cooveotloo oo 8loloqlcol ulvetslty ooJ tbe Mllleoolom
uevelopmeot Cools (2007 8ooooe lblllpploes). Per Lasks lnvolved panel presenLaLlon, co-moderaLlng, co-drafLlng
and submlLLlng sLaLemenLs and recommendaLlons from worklng groups on Women, Cender and ?ouLh, press
sLaLemenLs and dellvery of Lhe pollLlcal sLaLemenL of Lhe forum Lo lCA88u, worklng groups on 1radlLlonal
knowledge lnnovaLlons and racLlces and Lhe aclflc 8eglonal Croup. She was also selecLed Lo co-drafL Lhe flnal
reporL for Lhe lood SoverelgnLy meeLlng and ls now a member of Lhe lndlgenous eoples' Alllance for lood
SoverelgnLy". 1ul was sponsored by Lhe un lAC Lhe ll1C, lll8, 1ebLebba and lAl8A loundaLlons Lo parLlclpaLe
aL Lhese forums.
1ul ls moLher Lo Lhree: 1e 8anglmarle, 1la Aroha and Manaakl.


LLCD MAk1IN
Lloyd and AnLhea llve ln orlrua, where Lhey have worked alongslde young people for 23 years.
Lloyd currenLly works as Lhe coordlnaLor of raxls, a neLwork of pracLlLloners ln youLh and communlLy work who
provlde Lralnlng and supporL for Lhe secLor.
Lloyd wrlLes on youLh work and provldes Lralnlng and supporL Lo a wlde range of organlsaLlons ln new Zealand,
AusLralla and Lhe aclflc lslands. Pe ls Lhe auLhor of '8eal Work' a Lwo year naLlonal sLudy compleLed ln 2006 on
Lhe sLaLe of youLh work ln AoLearoa.