Ki tua o te arai

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Ki tua o te arai
Haere ki tua o te arai Ki te wahi ngaro Ki te
wahi okiokinga Ki te moenga mutunga kore Ki te
timatanga Ki te mutunga Ki te ringa kaha o
aitua Ki te poho o to tatou Matua i te Rangi Hei
arataki hei arahi
Na Tuti Katene tenei korero..
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Kaikaranga from both sides, calling to each other
to exchange information, to establish intent and
the purpose of the visit. They also call our
tupuna and clear the pathway for manuhiri.
Photo from Korero Maori
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Kaimihimihi/Kaikorero
Kaimihi from tangata whenua and manuhiri exchange
greetings. Acknowledgements are made to
significant geographic locations, the whare nui,
marae, those who have passed on and the living.
Photo from Korero Maori
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Kaikorero during their mihi will address the
deceased directly and question the manner in
which they have found peace of mind, but they
will also farewell them with dignity. The
kaikorero now turn their attention to those
affected by this aitua, and provide support to
the whanau, extended whanau and in some cases the
community as well.
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Artwork by Robyn Kahukiwa.
The hongi signifies the mingling together of the
sacred breath of life, and the two sides become
one.
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HAERE ATU RAE NGA MATE O NGA TAU O NGA MARAMA
O NGA WIKIO NGA RA KUA PAHURE ATU.HAERE, E
MOE, E OKIOKIHAERE ATU RA.
ithacivilla.co.nz
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E TE MATE OHORERETE MATE WHAKAMOMORITE MATE
KUARE.HAERE, HAERE, HAERE.TAU ANA KOETAUMAHA
ANA MATAU.E MOE. E OKIOKI. HAERE ATU RA.
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Tanenui-a-rangi separated Ranginui and
Papatuanuku and from a world of darkness, came
light. There was some dissention among the
brothers and when things calmed down, Tane set
about creating the first woman from the soil at
Kurawaka.
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Hineahuone
Tane fashioned Hineahuone, the earth formed
maid, and breathed the life force of his mauri
into her mouth and nostrils. Tihei mauriora. Tane
cohabited with Hineahuone and Hinetiitama, the
dawn maid was born.
Artwork by Arthur Thatcher, 2008.
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Hine-titama
He then cohabited With Hinetiitama, to produce
their children.In due course Hine-titama asked
about her father. His evasive response, led to
the conclusion that Tane was also her father. She
was overcome with shame and fled to Rarohenga.
Artwork by Robyn Kahukiwa.
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Hine-nui-te-po
Hine-titama left the world of light, Te Ao
Marama, and moved to Te Ao i Te Po ki Rarohenga,
the underworld of darkness, and became known as
Hine-nui-te-po.
Picture from Maui One Man Against the Gods.
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Poroporoaki ki nga Mate.Ka tangi. Ka heke te
roimata. Ka heke te hupe.Aue te aroha e.Ko
koutou ra ena kua tahuri atu ki tua o te
arai.Haere, hoki atu ra Ki te kainga tuturu mo
taua te tangata.Hoki atu ki nga matua tupuna.Ki
te ukaipo a Papatuanuku.Ki roto i nga ringaringa
a Hine-nui-te-po.Haere, haere, moe mai ra i roto
i te Ariki.
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• Te Whakahaere Tikanga e Tika ana mo
• Te Ao Maori.
• Providing culturally appropriate, responsive and
  preventative services for Maori.

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MOE traumatic incident support
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Cultural Perspectives

• Cultural explanations for suicide include
• Colonisation
• Westernisation
• Breakdown of traditional structures, values,
  attitudes
• Not acknowledging cultural identity
• Cultural connectedness
• Cultural disaffection

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Aue He Aitua!

• The project was named Aue...He Aitua! by Tiaki
  Tuhiwai.
• The whakapapa has both personal and spiritual
  significance. Aue... He Aitua! is an
  exclamation that describes thoughts and feelings
  by Maori upon receipt of news that someone has
  passed away. The 3 dots are a symbolism of tears
  of sadness and spiritual dimensions.

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Agency

• Provision of cultural expertise and leadership
• Respecting and acknowledging cultural differences
• Share cultural understandings
• Developing internal office protocols
• Providing professional development support

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Maori Frameworks/Health PerspectivesWhare Tapa
Wha (Durie 2004)(four walls of a house)

• Wairua Spirituality
• Hinengaro Mental Health
• Tinana Physical
• Whanau Family

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Maori Frameworks / Health Perspectives
Continued.Te Wheke (Rose Pere, 1991)(The
Octopus)

• Wairuatanga Spirituality
• Hinengaro Mental Health
• Tinana Physical
• Whanaungatanga Family
• Mana ake Uniqueness
• Mauri Vitality
• Ha a koro ma a kui ma Cultural heritage
• Whatumanawa Emotions
• Adaptations to Central South TI Framework Di
  Thomas Tuti Katene

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Special Education (internal processes)

• Philosophy
• Kotahi te kohao o te ngira e kuhuna ai
• Te miro ma, te miro pango, te miro whero
• Pre intervention- preparation
• Ensure staff are trained regarding Maori
  perspective of Traumatic Incidents
• District Protocols to reflect tikanga Maori
• Rosters to include trained Maori staff
• Identify support networks

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Intervention upon request for support

• Advise Maori TI support staff
• Assess safety of staff (wellbeing)
• Advise key personnel kaumatua etc
• Organise Maori supervisor (Maori for Maori)
• Contact school regarding ensuing process
• Organise briefing and karakia prior to attendance
• Guide school management team ensuring whanau
  are respected, ensure Maori are represented on
  team, identifying and supporting students at
  risk, negotiating school processes, suggest
  support networks, other cultural considerations
• Debriefing and supervision
• Karakia whakamutunga

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Other relevant strategies

• Ka Hikitia
• Te Hikoitanga
• Maori Cultural Supervision
• Poipoia Te Reo
• Cultural Induction
• Noho Marae

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Tua o Te Arai Unveiling UnderstandingsHow
Maori cultural constructs are able to sustain
whanauand strengthen resilience
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Workshop Activity He Taumaha - A Burden
sharedKia tere, kia eke tatau i te pahi.

• An opportunity to discuss some of the challenges
  and potential strategies for responding to Maori
  youth suicide
• He whakaaro Maori, he whakaaro ke / Kaupapa Maori
  perspectives mainstream perspectives
  Recognising that whanau and persons at risk are
  affected by personal and societal attitudes about
  suicide
• He mana korero / Culturally-respectful
  discussion Discussing suicide / issues with the
  person at risk in a culturally appropriate way
• He whakaraerae / Vulnerability Identifying risk
  alerts and developing protection related to them
• He rauemi / Resources Listing the types of
  resources available to a person at risk of he
  whakamomori, including themselves
• He whakataunga / Resolution Making a commitment
  to improving community resources

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1/. He whakaaro Maori, he whakaaro ke / Kaupapa
Maori perspectives mainstream perspectives
Recognising that whanau and persons at risk are
affected by personal and societal attitudes about
suicide NB there will be similarities as well
as differences
He whakaaro Maori He whakaaro ke
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2/. He mana korero / Culturally-respectful
discussion Discussing suicide / issues with the
person at risk in a culturally appropriate way

• What might a discussion that is managed in a
  culturally-respectful and appropriate manner
  look like (sound like, feel like), with a
  person at risk?
• Consider the who, the what and the how

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3/. He whakaraerae / Vulnerability Identifying
risk alerts and developing protection related to
them

• What do you think the risk alerts might be for
  rangatahi?
• How might we develop protection (resilience,
  prevention) related to them?

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4/. He rauemi / Resources Listing the types of
resources available to a person at risk of he
whakamomori, including themselves
Te ao Maori Work community
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5/. He whakataunga / Resolution Making a
commitment to improving community resources

• What are the main challenges we face to making a
  commitment to improving community resources so
  that they are more culturally responsive?

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Nga mamae, Nga mahi tuturu, Hei whakaaro
noaFeelings, Realities, Considerations

• .at the time
• immediately after
• some time after the event

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Maori cultural concepts and practices that are
able to support and strengthen whanau who are
suffering as a result of whakamomori

• Whanau (immediate relationships)
• Whanau-whanui (extended whanau)
• Nga iwi (connections and connectedness)
• Kaumatua (immediate and extended)
• Karakia (sustenance)
• Tangihanga rituals (through to the Hura kohatu)
• Mokopuna (Te kakano hopes for the future)

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Nga whakaruruhau mo nga whanau.Taking the
positives the strengths

• Whanau / whanui those close to us
• Whakapapa connectedness, connections, who we
  are, where we come from
• Whenua a safe place to be
• Aroha manaaki, awhi, tautoko giving and
  receiving
• Tikanga, kawa safe and known protocols and
  processes, how things happen,
• Rangatiratanga strong leadership
• Ahi kaa those who take care of us

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Maori cultural concepts and practices that are
able to support and strengthen whanau who are
suffering as a result of whakamomoriSource
Ministry of Education Special Education Maori
Strategy Te Urunga mai o te Ra.Professor Mason
Durie Te Whare Tapa Wha (1994)

• Wairua Spirituality
• Hinengaro Mental Health
• Tinana Physical
• Whanau Family

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Maori cultural concepts and practices that are
able to support and strengthen whanau who are
suffering as a result of whakamomoriSource
Ministry of Education Special Education Maori
Strategy Te Urunga mai o te Ra.Professor Mason
Durie Te Whare Tapa Wha (1994)

• Mana Atua Well-being
• Mana Tangata Self esteem

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Ahakoa nga piki me nga heke, Poipoia te ahua o te
tangata kia tatu tona wairua, tona hinengaro,
tona tinana me tona whanaungatanga ki tona
whanau, ki ona hoa hoki. Aue he aitua, he aitua.
Poipoia ra te wairua, te hinengaro, te tinana,
te whanau o te tangata kia noho tatu ai ona
whakaaro i runga i te pono, te tika me te
aroha. Haumie! Hui e! Taiki e! Na Tokararangi
Totoro