Maori Language Scholar
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There have been many times when tears have welled in my eyes, as the memory of a highly evolved peace inheritance reveals itself. I remember in the early 1980s beginning to see that Maori language coded multiple realities. I would often read a story and insight several physical and metaphysical translations. I was fascinated by this phenomenon but could not explain it at the time. |
Today I am more able and more confident to express what it is that I insight. As a modern Maori language scholar I explore the roots of words and let them tell me their story. I compare the story of the root words with my experiences alongside my elders of the 1950s and 60s; those GREAT GRAND MOTHERS like Nanny Te Wai Harakeke and Nanny Makuini.
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Te Wai Harakeke (left) could not speak English, and lived to the ripe old age of a centenarian. She was 111 or 112 when she transitioned. Makuini (right) was also a powerful teacher and watched over me during those early years. From these grandmothers I learned to love gardening and orchards. |
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My fire for the language was accelerated when Gabrielle Rikihana inspector of schools at the time, invited me to become an itinerant teacher of Maori. My role was to help non-Maori teachers implement Maori language in their classrooms. In the process I got to sharpen my knowledge of every curriculum area so that teachers could see it as a living language. From 1984 to 1989 I worked with several empowering mentors - Dr Rangimarie Turuki Rose Pere - CBE, CM, Anita Penny Moke and Hirini Melbourne. Also in our team were Nicky Green and Pennie Brownlee, two non-Maori who were instrumental in helping us to bring Maori language resources into schools. From 1989 to 1992 I worked closely with Pare Kana to take these resources into schools. Today I can see how these early experiences set my path as a Maori language scholar.
! also compare my insights with observations recorded by the early writers of Maori life. I was intrigued when I read that Captain James Cook on his first voyage to Aotearoa New Zealand in 1769, “had found no king or great prince but.., a people strong, well made, active, ingenious, artistic, brave, open, warrior like, void of treachery (pg 223)” and, “with the characteristics of the people here, no one seems to have been as favorably impressed as was Cook (pg 519),” reported in ‘Captain James Cook’ by J.C. Beaglehole. Later writers like Edward Tregear, Sir George Grey, Herbert Williams, S Percy Smith , Elsdon Best and Raymond Firth also provide access to old time Maori language and practices. When your background is Victorian England you are bound to translate according to your worldview. As a modern Maori language scholar birthed of this land and its native people, I bring fresh insight. My focus on the root origins and their sounds, has helped me translate another depth to the language these writers recorded that remains otherwise hidden.
It is also important to know that some of the works credited to these English writers were actually first written by Maori. For example at the time the teachings of the ancient wananga (process to activate higher consciousness) were being taught by three old sages named Moihi Te Matorohanga, Nepia Pohuhu and Rihari Tohi. From 1865 Te Whatahoro Jury recorded the talks given by Te Matorohanga and Pohuhu. Smith and Best later edited Te Whatahoro’s manuscript without crediting Whatahoro as the original writer.
I have explored the work of Makareti (Maggie Papakura 1873 - 1930) who wrote The Old Time Maori. She was the first Maori scholar to study at an English university. She attended Oxford university and completed a manuscript which sat unpublished for many years. Her contemporaries like Sir Apirana Ngata and Te Rangihiroa - Sir Peter Buck also left powerful treasures for us to delve into. In the early 80’s I was enthralled by the treasured teachings transmitted by Dr Rangimarie Turuki Rose Pere CBE, CM, as they resonated a familiarity within me. Today she is fondly known by all as Rose and has completed two ground breaking works - ‘Ako: Concepts and Learning In The Maori Tradition’ and Te Wheke: A Celebration of Infinite Wisdom’.
It was also in 1990 that I was with Rose and Anita Moke. We attended the first Healer’s For Peace conference in Hamilton New Zealand. Rose had received a ’sign’, a new star had appeared in the sky. Rose said this signaled the end of the reliance on the old time ‘tohuna’ or ‘keeper of the secrets’ to interpret ’signs’ - tohu means sign. The appearance of the star meant it was time for all of humanity to wake up to their own ‘tohuna’ potential.
In Maori mythology it was the loving peace action of Tane that freed the children from the darkness created by their close embrace. His brother Tumatauenga wanted to kill their parents, after failing to separate them using brute force. Tane listened for the peace sign and a compassionate way was revealed. As a Maori language scholar, Kai-Arahi Spirit Trail Guide, Peace Counselor, Writer, Keynote Speaker, and Peace Ambassador I am proud to share my ‘tohuna’ insights into the language of light and the peace teachings of the Maori.
Aroha Nui (Great Love)
Ruth Makuini Tai
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