Search Results (6)

This article ‘Ngā Kare-ā-roto: The Ripples Within’ provides an overview of findings related to Māori views, understanding and expressions of emotions through a Māori cultural lens. One of the key findings from the research project ‘Ngā Kare-ā-roto’ highlighted that emotions are expressed through a range of cultural practices that have served to bring collective understandings to support emotional wellbeing for Māori. At the centre of this research is the revitalisation of ancestral knowledge and practices to support emotional expression. The social and cultural significance of this project is highlighted by Indigenous researchers who have noted the direct relationship of emotions such as grief and trauma to wellbeing. This article provides an outline of kaikōrero (speakers/participants) views on the place of whakataukī (proverbial sayings) in the expression of emotions and emotional states of being. We begin with an overview of the significance of this work to supporting wellbeing and healing. We then move to providing a range of examples that were shared throughout the project that give insights into the ways in which emotions for Māori are framed within our ancestral and cultural understandings, in particular in regards to collective expressions of tikanga (cultural practices) and whakataukī that have been handed down through te reo Māori (Māori language) as sources of knowledge, guidance and learning. Full article

The recent test translation of Te Paipera Tapu (the Bible in the Māori language) has aroused considerable debate for its use in Genesis 1 of the names of atua Māori (Māori divine beings). These names of atua have been used instead of names of features of the natural world, which stands in contrast to the use of other kupu Māori (Māori words) in the earlier translation and its revisions. In this paper, I outline relevant members of the Māori pantheon and of some ancient Near Eastern pantheons, which are not identical. I then discuss the Hebrew text of Genesis 1 in its ancient literary context, making proposals about the use of the names of atua Māori in translations. Full article

This article contributes the first corpus-based study of possession in Māori, the indigenous language of Aotearoa New Zealand. Like most Polynesian languages, Māori has a dual possessive system involving a choice between the so-called A and O categories. While Māori grammars describe these categories in terms of the inherent semantic relationship between the possessum and possessor, there have been no large-scale corpus analyses demonstrating their use in natural contexts. Social media provide invaluable opportunities for such linguistic studies, capturing contemporary language use while alleviating the burden of gathering data through traditional means. We operationalise semantic distinctions to investigate possession in Māori-language tweets, focusing on the [possessum a/o possessor] construction (e.g., te tīmatanga o te wiki ‘the beginning of the week’). In our corpus comprising 2500 tweets produced by more than 200 individuals, we find that users leverage a wide array of noun types encompassing many different semantic relationships. We observe not only the expected predominance of the O category, but also a tendency for examples described by Māori grammars as A-marked to instead be O-marked (59%). Although the A category persists in the corpus, our findings suggest that language change could be underway. Our primary dataset can be explored interactively online. Full article

The usage of the term ‘Te Atua’ for God within Māori contexts has been largely accepted and unchallenged, yet its appropriateness is questioned due to its colonial origins and misalignment with Māori epistemologies. This paper explores the disqualification of ‘Te Atua’ as a Māori term for God through historical analysis and Māori scholarly perspectives. By applying a Kaupapa Māori research rubric which aligns to four statements—1. The source is related to being Māori; 2. Is connected to Māori philosophy and principles; 3. Takes for granted the validity and legitimacy of Māori, the importance of Māori language and culture; and 4. Is concerned with the struggle for autonomy over our own cultural well-being—this paper argues that the term ‘Te Atua’ fails to meet these criteria. I propose that in accordance with Māori epistemologies, we can discern alternative terms for the blanket term ‘God’ that resonates with whakaaro Māori. This paper is a response to the recent Māori language translations of scripture, advocating for the re-indigenizing of the reo Māori bible to make it relevant to an increasingly non-Christian Māori audience and calls for a reimagining of Christianity that is authentically Māori. Full article

This article presents findings from a project that sought to determine the effects of a home-based literacy intervention on bilingual (English and Te Reo Māori) preschool children’s early literacy skills. The culturally responsive intervention, which was adapted from Tender Shoots, incorporated traditional Māori teaching and learning approaches, such as the use of storytelling, songs, games, and reminiscing about the past, as practices for supporting key cognitive skills crucial to foundational literacy, specifically phonological awareness and vocabulary knowledge. Over a 12-week period, during which the intervention was conducted, data were gathered from eight Māori preschool children and their families. The study utilised a crossover design. Four children and their families participated in the Rich Reading and Reminiscing (RRR) component of the intervention, which ran for six weeks, followed by the Strengthening Sound Sensitivity (SSS) portion of the intervention. The remaining four children completed the intervention in the reverse order of delivery. The crossover approach established a control in the study and allowed the effects of each part of the intervention on the aforementioned cognitive skills to be more clearly revealed. Overall, the data indicate that traditional Māori pedagogical practices helped to strengthen the early literacy skills of the children participating in the study. Full article

We report the first emaravirus on an endemic plant of Aotearoa New Zealand that is, to the best of our knowledge, the country’s first endemic virus characterised associated with an indigenous plant. The new-to-science virus was identified in the endemic karaka tree (Corynocarpus laevigatus), and is associated with chlorotic leaf spots, and possible feeding sites of the monophagous endemic karaka gall mite. Of the five negative-sense RNA genomic segments that were fully sequenced, four (RNA 1–4) had similarity to other emaraviruses while RNA 5 had no similarity with other viral proteins. A detection assay developed to amplify any of the five RNAs in a single assay was used to determine the distribution of the virus. The virus is widespread in the Auckland area, particularly in mature trees at Ōkahu Bay, with only occasional reports elsewhere in the North Island. Phylogenetic analysis revealed that its closest relatives are pear chlorotic leaf spot-associated virus and chrysanthemum mosaic-associated virus, which form a unique clade within the genus Emaravirus. Based on the genome structure, we propose this virus to be part of the family Emaravirus, but with less than 50% amino acid similarity to the closest relatives in the most conserved RNA 1, it clearly is a novel species. In consultation with mana whenua (indigenous Māori authority over a territory and its associated treasures), we propose the name Karaka Ōkahu purepure virus in te reo Māori (the Māori language) to reflect the tree from which it was isolated (karaka), a place where the virus is prevalent (Ōkahu), and the spotted symptom (purepure, pronounced pooray pooray) that this endemic virus appears to cause. Full article