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A popular 1950s book on the history of Auckland referred to the city as a "white man's town". A new book by Lucy Mackintosh, curator of history at Auckland War Memorial Museum/Tamaki Paenga Hira, puts the lie to that perception. By excavating less visible histories, she reveals a complex, fascinating and intimate picture of Auckland's past, woven through the volcanic landscapes of Tāmaki Makaurau. Kennedy Warne reports.
A hundred pages in to Lucy Mackintosh's book Shifting Grounds: Deep Histories of Tāmaki Makaurau Auckland , I come to a damning letter that stops me in my tracks. I am reading about the Ōtuataua Stonefields at Ihumātao. I am learning about the Ngāti Tamaoho chief Te Rangitāhua Ngāmuka, who took the baptismal name Jabez Bunting, Ēpiha Pūtini, when he converted to the Wesleyan faith.

Ēpiha Pūtini and other rangatira had brought about the establishment of a mission station at Ihumātao and overseen the arrival of settlers into the area. They had welcomed these developments, which brought opportunities to participate in the growth of the new colonial capital. They were buoyant about the relationship and partnership with Pākehā that was emerging. They were riding the Treaty wave.

But by the late 1840s, that wave was turning into a treacherous breaker. Colonial policies privileging Pākehā and disadvantaging Māori were undermining everything the Treaty had promised. Traditional Māori levers of power were proving ineffective. Control was being lost.

Ēpiha was becoming disillusioned. The colonial government had bought land from him and not paid for it. He'd taken the surveyor-general to court, and lost the case. He wrote a letter to the newspaper to express his frustration. This is what he wrote:

"Now, my thoughts during these many years have been that there was one Law for both Natives and Europeans. Now, however, I fully understand that it is all deception, and that the Natives must still grovel in the mud. Now listen, friends, do not in future talk about the (impartiality) of the Law for the European and the Native. It will not be correct in future to talk this , because its falsity has now been publicly seen. Fathers, this is a great evil. Is there no Doctor that can give medicine for this disease?"

That is a question Māori are still asking today.

When I read history, I am struck not just by what was but also by what might have been.

What might have been if Ēpiha Pūtini (and hundreds like him) had been paid for his land, if the courts had found in his favour, or if, in 1863, Governor George Grey had not forced a false choice on the people of Māngere, Ihumātao and Pūkaki: swear allegiance to the Queen or be held in contempt as rebels and be evicted from your land.

What might have been if the people of that place had not been made refugees, then seen their land confiscated, their ancestral mountains quarried to the ground, their coastline turned into sewerage ponds and their rivers polluted by industrial wastes?

These are some of the "what ifs" that bubble to the surface from a deep exploration of history such as the one undertaken by Lucy Mackintosh. What is revelatory about Shifting Grounds is that the stories she tells - about Ōtuataua, about Pukekawa/Auckland Domain and about Maungakiekie/One Tree Hill - are not just stories of what happened the land, but the land.

These places are not passive backdrops to human action - they are agents, participants, characters in the dramas that unfold across their volcanic surfaces.

As we continue to learn from the Whanganui and Te Urewera legislation, land has personhood. So does water. They shape people even as they are shaped by people. Pākehā historians are coming to accept what Indigenous people have always known: that people and landscapes are inseparably intertwined. Whakapapa weaves them into a single fabric.

"Landscapes are increasingly viewed as active generators of identity, localness and community, rather than as empty and passive places," writes Lucy Mackintosh. Her book pays attention to rocks, artefacts and structures as much as to human protagonists.

In the Ōtuataua Stonefields, she notes: "For around six to seven hundred years, people have been picking up rocks, carrying them, turning them in their hands, arranging and rearranging them to make walls, garden structures, houses, pathways, roads and airport runways.

"Narratives here have been crafted through stone, soil and water, as well as in voice and word. These reach back to some of the earliest human inhabitants of the place we now call Auckland, forming important but little-known histories that underpin the city. Walking through the stonefields today, it is difficult to see where the ground ends and the stone walls begin, where a volcano stops and a quarry starts, where one story finishes and another begins."

Anyone who truly pays attention to a place like Ōtuataua can begin to sense this depth of connection, and respond to the land as a living entity. As Rāpata Te Rima Newson declares in the book's opening karakia: "The maunga still breathe where generations have passed."

This connectedness is seen not just at a macro geographical scale - to rivers, forests and mountains - but at a micro level as well. In the 1930s, Māngere kaumātua explained to amateur archaeologist Geoff Fairfield that the stone walls and gardens on nearby Puketūtū Island had specific and individual identities.

"Each cultivation and sheltering wall was named after a particular ancestor or historical event, and these named walls gave family groups their rights to occupy certain parts of the gardens," Lucy Mackintosh writes.

"In the corners of each of these walls there were upright stones that were never moved and were considered tapu as they marked the limits of each family unit. The rights of each group to occupy these plots were maintained through tikanga. Fairfield also found piles of stone filled with sea shells across the fields, which were identified as pūranga (offerings) of crops to particular ancestral beings."

It's not just the living who are enmeshed in the land and its stories. The dead have presence and ongoing agency as well.

"The community living at Ihumātao during this period knew the location of the burial sites and actively managed the networks of kinship and alliance that ordered the Māori world through ongoing burial practices," Lucy Mackintosh writes.

"They recorded, remembered and managed the specific relationships of individuals with particular places through the physical world, actively linking together the whakapapa of the dead and the living."

Given all this weaving together of people and place, the catastrophe of eviction, confiscation and environmental ruin becomes all the more abominable. What the Māngere people experienced was a cutting severance from the core experience of relationship to place. Understanding that legacy of loss gives fresh appreciation to the intensity of the occupiers' opposition to the conversion of part of that landscape into a housing development.

The centrality of relational networks - to people, to land - is the heartbeat of Shifting Grounds Lucy Mackintosh's talent is in teasing out connections that have either been forgotten or ignored. In her chapter on Auckland Domain, she considers the role in Auckland's civic life played by Pōtatau Te Wherowhero, the future Māori king, who was gifted a house in the Domain grounds in 1845 by then Governor FitzRoy.

Te Wherowhero held several gatherings in his Domain residence with tribal leaders - including the aging Te Rauparaha, who was ensconced there under the equivalent of house arrest - to discuss the Treaty of Waitangi and relationships between Māori and the Crown.

"At that moment," Lucy Mackintosh writes, "the status and authority of the rangatira gathered at Te Wherowhero's house was palpable, transforming the Government Domain from the 'heart' of the European community into a place of Māori authority and effect. Here, in the centre of early colonial Auckland in 1847, were two nodes of power co-existing in the same space, each with their own distinct realities and notions of identity and place. Both Te Wherowhero and the colonial government, operating under different assumptions but with partly convergent interests, were striving to maintain a fine balance at a critical moment in the formation of Auckland, and of New Zealand."

Again, what might have been had Governor FitzRoy's desire for Māori to participate in political governance been emulated by others, both settlers and governors?

The opposite was the case. Settlers had no stomach for sharing power. Their vociferous discontent forced FitzRoy to be recalled. Colonial attitudes hardened. The path to war was set. No one knows today where Te Wherowhero's house even stood.

At Maungakiekie, the third of Lucy Mackintosh's landscapes of focus, she contrasts two monuments: the obelisk on the summit, spatially dominant but emotionally sterile, and an oblong stone embedded in stone and concrete near an out-of-the-way picnic area.

The obelisk has no name - it is just a monument. But the stone does. In fact, it has two: Te Toka-Tū-Whenua, the stone that stands on the land, and Te Toka-i-Tawhio, the stone that travels. Originally from Te Arai, on the Northland coast, this toka had ceremonial importance, holding within it the spirits of the land.

Mislabelled as a "rongo stone" and disconnected from the soil by a clumsily designed pedestal, Te Toka nonetheless maintains a powerful presence, writes Mackintosh. "Its connections with long histories, its embodiment as the spirit of the land, and its movement with the flows of people in and out of Tāmaki, give it a potency that eludes the bigger, more prominent obelisk on the summit of Maungakiekie."

Once again, it is the overlooked story that has enduring resonance. "While the obelisk on Maungakiekie is a grand, authoritative and singular statement about the past, the places underneath, beside and surrounding it tell us different stories," she writes.

"The burial caves, Te Toka-Tū-Whenua, the destroyed places underneath the obelisk, and the mountain itself, show us everything about the past that the obelisk does not: the gaps in our knowledge, the silences of history, the interior nature of remembrance and the intimacy of lives lived."

This is a fine and important book. It's also an extremely handsome book, illustrated prolifically with contemporary images by master landscape photographer Haruhiko Sameshima and others, along with a plethora of engravings, sketches, paintings and photographs from historical archives.

It's a book that any Aucklander with a desire to deepen their connection to the city's landscape should read. It will enliven the past and enrich the present and perhaps even shape the future.

For, as Lucy Mackintosh concludes: "The work of memory carries on, swirling beneath . . . constantly evolving, with no fixed beginning or end."

Shifting Grounds: Deep Histories of Tāmaki Makaurau Auckland, written by Lucy Mackintosh and published by Bridget Williams Books, $59.99.

Thank you for reading E-Tangata. If you like our focus on Māori and Pasifika stories, interviews, and commentary, we need your help. Our content takes skill, long hours and hard work. But we're a small team and not-for-profit, so we need the support of our readers to keep going.

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A popular 1950s book on the history of Auckland referred to the city as a "white man's town". A new book by Lucy Mackintosh, curator of history at Auckland War Memorial Museum/Tamaki Paenga Hira, puts the lie to that perception.

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Huirapa Marae, Karitane

Toitū te kupu, toitū te mana, toitū te whenua

Te Ao Māori denotes the Māori World. While simple in definition, it is rich in meaning and vast in breadth and depth.

Here, Te Ao Māori refers to three key areas:

Together, these three areas will provide you with a broad overview, and hopefully, a better understanding of Māori culture and Māori realities.

Source notes: Information in this section has been provided by Kia Māia Bicultural Communications.

Find out more about Kia Māia's interactive bicultural training software Te Rito.

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Huirapa Marae, Karitane Te Ao Māori denotes the Māori World. While simple in definition, it is rich in meaning and vast in breadth and depth. Here, Te Ao Māori refers to three key areas: Together, these three areas will provide you with a broad overview, and hopefully, a better understanding of Māori culture and Māori realities.

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Dr Maree Roche, University of Waikato

As the indigenous people of New Zealand/Aotearoa, Māori are facing a renaissance of culture, despite a long history of colonisation and cultural deprivation. Traditional Māori world views are central to this, and they underline a growth in Māori business and leadership.

Read more:
Strong sense of cultural identity drives boom in Māori business
Māori leaders often head up complex organisations, navigating traditional and contemporary influences. They are charged with leading (often) marginalised communities, and weaving Māori kaupapa (purpose, policy) with contemporary influences on leadership styles and practices.

Yet, little is understood about how these leaders bring these elements to their roles. In our kaupapa Māori-based research, we spoke to 22 Māori leaders, both male and female, about the values that guide their leadership.

Key values of leadership

Finding Māori leaders is no easy feat. Not because we lack leaders, but because they are reluctant to stand up and self-nominate themselves as exemplars. Those we interviewed were identified as leaders by other leaders. They come from a range of areas including politics, business, marae (gathering places and focal points of Māori communities) and community leadership.

We have distilled five key values that underpin Māori leadership.

1. Whakaiti - humility

Whakaiti is a key term in Māori leadership. The leader does not self-nominate as a leader, does not take credit for work, but enables others. There is no self promotion. Humility means that great leadership is behind the scenes.

2. Ko tau rourou and manaakitanga - altruism

This theme is one of generosity, giving for long-term or future benefit and taking care of others. Manaakitanga is a related concept that reflects the importance of caring for another person, doing the right thing for them, and ensuring their well-being.

Ko tau rourou can be described as generosity of spirit, but it also has a number of other dimensions. It can refer to offering assistance in a way that creates a sense of wealth (non-material, usually). Essentially, this is a form of cooperation that enables development through giving.

3. Whanaungatanga - others

This concept is central and is mentioned in almost all literature on the importance of others in Māori leadership. Broadly, it has touch points with the concept of collectivism but also refers to the span of relationships with current, future and past generations. It also refers to the closeness (whānau means family) and depth of relationships.

4. Tāria te wā and kaitiakitanga - long-term thinking, guardianship

The notion of the long journey, with a clear direction but the need for patience when waiting for results, is new to the literature for Māori leadership. However, long-term orientation is also reflected in the concept of kaitiakitanga, which refers to the need for sustainable guardianship and protection. Māori hold a great connection to past generations, environmental preservation and care for the collective future generations.

One leader who was interviewed for this project said:

This was, and still is the longest journey ... look how Māori have grown, are growing ... at the number of Māori speaking te reo [Māori language], the revival of Māori tikanga [custom]... but we need to push on. It's not a matter of achieving a goal ... it's about a life time.

5. Tikanga Māori - cultural authenticity

While not commonly discussed as a leadership value, this concept also underpins almost all literature on Māori leadership. Tikanga Māori is viewed as a fundamental guideline for how Māori leaders behave. We found that "the Māori way of doing things" was a guiding value.

Leadership success for Māori can be viewed as drawing on traditional principles while managing the interconnected world.

We also extended our findings and surveyed employees about their beliefs in these values and their importance to them. We found that these values also relate to employee well-being and their thoughts on ethical leadership.

Dr Maree Roche, Senior Lecturer and Co Director - Leadership Unit, Waikato Management School, University of Waikato

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Five key values of strong Māori leadership

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Dr Maree Roche, University of Waikato As the indigenous people of New Zealand/Aotearoa, Māori are facing a renaissance of culture, despite a long history of colonisation and cultural deprivation. Traditional Māori world views are central to this, and they underline a growth in Māori business and leadership.

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The mauri model is a decision making framework that combines a stakeholder assessment of worldviews, with an impact assessment of indicators to determine sustainability and trends over time. This tool uses the concept of mauri as the measure of sustainability, in comparison to the conventional monetary based assessment. The use of mauri as the measure of sustainability allows for a more accurate representation of the impacts of certain actions/options. These may not always be best represented or included in monetary based assessments of sustainability, but are nonetheless important to the decision making process.

The model measures mauri in four dimensions - environmental wellbeing (taiao mauri), cultural wellbeing (hapu mauri), social wellbeing (community mauri) and economic wellbeing (whanau mauri). Indicators are then chosen that represent the impacts upon mauri for each dimension. The impact upon indicators are measured using the mauriOmeter, a very intuitive system of sustainability determination which identifies the state of mauri and trends - giving the user the ability to assess several different potential options/scenarios and assess the relative outcomes and their impacts over time.

The mauri model is easily customisable to accurately model most situations, and simple enough to be understood and completed by the general public. This model has been integrated into the online mauriOmeter tool - allowing users to conduct guided assessments, at their own pace.

For a step-by-step guide to using the online mauriOmeter, please click here.

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The mauri model is a decision making framework that combines a stakeholder assessment of worldviews, with an impact assessment of indicators to determine sustainability and trends over time. This tool uses the concept of mauri as the measure of sustainability, in comparison to the conventional monetary based assessment.

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In the second of Ngā Pae o te Māramatanga's Horizons of Insight Seminars for 2015, Dr Kepa Morgan describes his research work into the MV Rena disaster. Link to view the video here.

An Environment Court hearing is imminent that will consider an application to leave the remnants of the MV Rena on the tupuna Otaiti (Astrolabe Reef).

This seminar describes the contribution that the Mauri model has made to better understanding the complexity of New Zealand's worst environmental disaster. Demonstrating the significant contribution that can be made from scientific studies grounded in mātauranga Māori, Te Arawa Takutai Moana focused the nation's response with the goal of restoring the mauri of the environment to its pre-Rena state.

This created an opportunity to respond to the Rena grounding in a manner consistent with the indigenous knowledge framework that was most relevant to those most significantly affected - the local hapū and whānau.

After an initial visit to the site of the Rena wreck, the project team and local community conducted a wānanga at Whakauekaipapa meeting house in Maketū. Three further wānanga were held and achieved the first milestone, being the determination of the pre-Rena state of Mauri.

Concurrently the research team commenced monitoring activities assessing Mauri dimension indicators at three monthly intervals. This data was augmented with other scientific monitoring to quantify the change in Mauri occurring since the grounding. This has accurately quantified the accumulated Mauri impact that has occurred since the grounding 5 October 2011, three and a half years ago.

Determining the pre-Rena state and quantifying the change in mauri that has occurred since the Rena grounding, provides a sound basis from which to evaluate future recovery options and their impacts - an understanding essential to consideration of the Environment Court application.

his project demonstrates the necessity of having a Māori Centre of Research Excellence, because in its absence there would have been scant recognition (or funding) given to the potential value of indigenous research in relation to this disaster and others like it. The Mauri model is proving its worth by being extended to other areas throughout NZ which have suffered adverse environmental impacts due to human impact.

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Mission Impossible? - Returning the Mauri of the ecosystem to its pre-Rena state

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In the second of Ngā Pae o te Māramatanga's Horizons of Insight Seminars for 2015, Dr Kepa Morgan describes his research work into the MV Rena disaster. Link to view the video here. An Environment Court hearing is imminent that will consider an application to leave the remnants of the MV Rena on the tupuna Otaiti (Astrolabe Reef).

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Rangatahi Tu Rangatira encourage Maori Fitness, Health and Physical Wellbeing for Maori Youth.

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The days of the week in te reo Māori - Waiata Mai

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Nga Ahua (Shapes) Reo Maori-Engarihi.mpg

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A short waiata that teaches the colours in te reo Māori made for pre-schoolers, created for Māori TV with permission given for use by Auckland Libraries. Producer - Sheila Byrne Composer/Co-producer - Ngatapa Black

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Te Reo 101 - AUTINTERNZ & Smithsonian Institute

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A short waiata that teaches the colours in te reo Māori made for pre-schoolers, created for Māori TV with permission given for use by Auckland Libraries. Producer - Sheila Byrne Composer/Co-producer - Ngatapa Black

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For each Māori place name in the table below we've provided a translation of its component parts and its overall meaning.

Components of place names; pronunciation guide

Audio recordings of some common components of place names to aid pronunciation:

Land Information New Zealand (LINZ) has a guide on how to find Māori placenames. Audio of some of these places can be found on our Māori word a day page

1000 Māori place names

Taumatawhakatangihanga
kōauauotamatea
pōkaiwhenuakitanatahu
taumata: brow of a hill; whakatangihanga: place of sounding or playing; kōauau: flute; o: of; Tamatea-pōkai-whenua; ki: to; tana: his; tahu: lover

The brow of the hill where Tamatea who travelled all over the land played his flute to his lover

This list of place names and their meanings is a sample of approximately 4000 Māori place names on which we have information.

It has been developed using a number of resources, including:

Bateman New Zealand historical atlas: ko papatuanuku e takoto nei, Bateman, Auckland, 1997

Te Aue Davis, He Korero Purakau mo nga taunahanahatanga a nga tupuna = Place names of the ancestors: a Maori oral history atlas, New Zealand Geographic Board, Wellington, 1990

A.W. Reed, The Reed dictionary of New Zealand place names, Reed, 1975

Te Ara: Encyclopedia of New Zealand

T. Turoa and Te Ahukaramū Charles Royal, Te Takoto o te Whenua o Hauraki = Hauraki landmarks, Reed, Auckland, 2000

For some other well-known place names, see the Ingoa Wāhi o Aotearoa interactive map on the Kōrero Māori website.

For further information about Māori place names, see the Te Ara entry on Māori place names and Māori and Pākehā names in the Te Ara Places entry.

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For each of the 1000 Māori place names on this page we've provided a translation of its component parts and its overall meaning.

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Modern Teaching Aids - New Zealand's largest supplier of educational resources

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Learning resources, education supplies & toys for childcare, preschool, primary school, secondary and high schools. Maths equipment, literacy resources, art & craft supplies, outdoor equipment, furniture

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100 words in te reo Māori

These words are grouped according to the following functions and associations:

We have included individual sound files of spoken versions of all these words - just click on the word and it will be spoken! (See also pronunciation notes and te reo for email.) New: 365 more useful Māori words and phrases

Hear the late Tairongo Amoamo read the complete list: click on arrow to play or download as mp3 (493kb)

The marae

Concepts

People and their groups

Components of place names

Terms for geographical features, such as hills, rivers, cliffs, streams, mountains, the coast; and adjectives describing them, such as small, big, little and long, are found in many place names. Here is a list so you can recognise them:

Greetings

Body parts

See also: 365 useful Māori words and phrases

A note on pronunciation

The following English equivalents are a rough guide to pronouncing vowels in Māori:

There are fewer consonants, and only a few are different from English:

r should not be rolled. It is pronounced quite close to the sound of 'l' in English, with the tongue near the front of the mouth.

t is pronounced more like 'd' than 't', with the tip of the tongue slightly further back from the teeth

wh counts as a consonant; the standard modern pronunciation is close to the 'f' sound. In some districts it is more like an 'h'; in others more like a 'w' without the 'h'; in others again more like the old aspirated English pronunciation of 'wh' ('huence' for whence)

ng counts as a consonant and is pronounced like the 'ng' in 'singer'. It is not pronounced like the 'ng' in 'finger', i.e., Whāngārei is pronounced Far-n(g)ah-ray (not Fong-gah-ray); Tauranga is pronounced Tow- (to rhyme with sew) rah-n(g)ah (not Tow-rang-gah).

The macron - a little line above some vowels - indicates vowel length. Some words spelled the same have different meanings according to their vowel length. For example, anā means 'here is' or 'behold': Anā te tangata! (Here is the man!) Ana, with no macron, means a cave. Some writers of modern Māori double the vowel instead of using macrons when indicating a long vowel; the first example would be Anaa te tangata!

Using te reo in email (and snail mail)

This is a guide to appropriate email greetings and sign-offs in te reo Māori.

We encourage you to add other phrases you have received - or any questions you have - as community contributions below this post; or email us at [email protected]

Generic greetings suitable for most occasions

Formal for one person (where in English you might use 'Dear'): Tēnā koe

Informal: Kia ora

When addressing two people

When addressing more than two people

Generic sign-offs suitable for most occasions

Formal:

Nāku (noa), nā [your name] = yours sincerely [your name] from one person

Nā māua (noa), nā [your names] = yours sincerely [your names] - from two people

Nā mātou (noa), nā [your names or group name] = yours sincerely [your names or group name] - from more than two people

Adding 'noa' in the above examples adds a sense of humility - e.g. 'Nāku, nā' is 'From [your name]', whereas 'Nāku noa, nā' is more like 'It's just [your name]'
Informal:

Other greetings and sign-offs
Please

In the morning, an informal greeting could be: Mōrena (good morning - an alternative is 'Ata mārie' )

Kia ora e hoa (informal greeting to a friend)

If someone greets you with: Tēnā koutou e hoa mā
An appropriate response would be: Tēnā koe, e hoa (or, less formally, Kia ora e hoa).

The sign off: Noho ora mai rā, nā ... is: Look after yourself, from ...

provide more examples from emails you have received as community contributions at the bottom of this page; or email us at [email protected]

Meri Kirihimete - Merry Christmas

Ngā mihi o te Kirihimete me te Tau Hou - Season's greetings for Christmas and the New Year

Meri Kirihimete ki a koe/kōrua/koutou - Merry Christmas to you (1 person) / you (2 people) / you (3 or more people)

Ngā mihi o te Kirihimete ki a koe/kōrua/koutou - Greetings of the Christmas season to you (1 person) / you (2 people) / you (3 or more people).

For Christmas:

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Te Wiki o Te Reo Māori - Māori Language Week

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These words are grouped according to the following functions and associations: We have included individual sound files of spoken versions of all these words - just click on the word and it will be spoken! (See also pronunciation notes and te reo for email.)

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Toitū Te Whenua Land Information New Zealand

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Toitū Te Whenua Land Information New Zealand

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We're a New Zealand government department responsible for a number of functions around location information, including maps, hydrographic charts, and survey and title transactions.

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For each Māori place name in the table below we've provided a translation of its component parts and its overall meaning.

Components of place names; pronunciation guide

Audio recordings of some common components of place names to aid pronunciation:

Land Information New Zealand (LINZ) has a guide on how to find Māori placenames. Audio of some of these places can be found on our Māori word a day page

1000 Māori place names

Taumatawhakatangihanga
kōauauotamatea
pōkaiwhenuakitanatahu
taumata: brow of a hill; whakatangihanga: place of sounding or playing; kōauau: flute; o: of; Tamatea-pōkai-whenua; ki: to; tana: his; tahu: lover

The brow of the hill where Tamatea who travelled all over the land played his flute to his lover

This list of place names and their meanings is a sample of approximately 4000 Māori place names on which we have information.

It has been developed using a number of resources, including:

Bateman New Zealand historical atlas: ko papatuanuku e takoto nei, Bateman, Auckland, 1997

Te Aue Davis, He Korero Purakau mo nga taunahanahatanga a nga tupuna = Place names of the ancestors: a Maori oral history atlas, New Zealand Geographic Board, Wellington, 1990

A.W. Reed, The Reed dictionary of New Zealand place names, Reed, 1975

Te Ara: Encyclopedia of New Zealand

T. Turoa and Te Ahukaramū Charles Royal, Te Takoto o te Whenua o Hauraki = Hauraki landmarks, Reed, Auckland, 2000

For some other well-known place names, see the Ingoa Wāhi o Aotearoa interactive map on the Kōrero Māori website.

For further information about Māori place names, see the Te Ara entry on Māori place names and Māori and Pākehā names in the Te Ara Places entry.

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For each of the 1000 Māori place names on this page we've provided a translation of its component parts and its overall meaning.

# data[].attributes.attachment_link.title
Modern Teaching Aids - New Zealand's largest supplier of educational resources

# data[].attributes.attachment_link.description
Learning resources, education supplies & toys for childcare, preschool, primary school, secondary and high schools. Maths equipment, literacy resources, art & craft supplies, outdoor equipment, furniture

# data[].attributes.attachment_link.readable_text
100 words in te reo Māori

These words are grouped according to the following functions and associations:

We have included individual sound files of spoken versions of all these words - just click on the word and it will be spoken! (See also pronunciation notes and te reo for email.) New: 365 more useful Māori words and phrases

Hear the late Tairongo Amoamo read the complete list: click on arrow to play or download as mp3 (493kb)

The marae

Concepts

People and their groups

Components of place names

Terms for geographical features, such as hills, rivers, cliffs, streams, mountains, the coast; and adjectives describing them, such as small, big, little and long, are found in many place names. Here is a list so you can recognise them:

Greetings

Body parts

See also: 365 useful Māori words and phrases

A note on pronunciation

The following English equivalents are a rough guide to pronouncing vowels in Māori:

There are fewer consonants, and only a few are different from English:

r should not be rolled. It is pronounced quite close to the sound of 'l' in English, with the tongue near the front of the mouth.

t is pronounced more like 'd' than 't', with the tip of the tongue slightly further back from the teeth

wh counts as a consonant; the standard modern pronunciation is close to the 'f' sound. In some districts it is more like an 'h'; in others more like a 'w' without the 'h'; in others again more like the old aspirated English pronunciation of 'wh' ('huence' for whence)

ng counts as a consonant and is pronounced like the 'ng' in 'singer'. It is not pronounced like the 'ng' in 'finger', i.e., Whāngārei is pronounced Far-n(g)ah-ray (not Fong-gah-ray); Tauranga is pronounced Tow- (to rhyme with sew) rah-n(g)ah (not Tow-rang-gah).

The macron - a little line above some vowels - indicates vowel length. Some words spelled the same have different meanings according to their vowel length. For example, anā means 'here is' or 'behold': Anā te tangata! (Here is the man!) Ana, with no macron, means a cave. Some writers of modern Māori double the vowel instead of using macrons when indicating a long vowel; the first example would be Anaa te tangata!

Using te reo in email (and snail mail)

This is a guide to appropriate email greetings and sign-offs in te reo Māori.

We encourage you to add other phrases you have received - or any questions you have - as community contributions below this post; or email us at [email protected]

Generic greetings suitable for most occasions

Formal for one person (where in English you might use 'Dear'): Tēnā koe

Informal: Kia ora

When addressing two people

When addressing more than two people

Generic sign-offs suitable for most occasions

Formal:

Nāku (noa), nā [your name] = yours sincerely [your name] from one person

Nā māua (noa), nā [your names] = yours sincerely [your names] - from two people

Nā mātou (noa), nā [your names or group name] = yours sincerely [your names or group name] - from more than two people

Adding 'noa' in the above examples adds a sense of humility - e.g. 'Nāku, nā' is 'From [your name]', whereas 'Nāku noa, nā' is more like 'It's just [your name]'
Informal:

Other greetings and sign-offs
Please

In the morning, an informal greeting could be: Mōrena (good morning - an alternative is 'Ata mārie' )

Kia ora e hoa (informal greeting to a friend)

If someone greets you with: Tēnā koutou e hoa mā
An appropriate response would be: Tēnā koe, e hoa (or, less formally, Kia ora e hoa).

The sign off: Noho ora mai rā, nā ... is: Look after yourself, from ...

provide more examples from emails you have received as community contributions at the bottom of this page; or email us at [email protected]

Meri Kirihimete - Merry Christmas

Ngā mihi o te Kirihimete me te Tau Hou - Season's greetings for Christmas and the New Year

Meri Kirihimete ki a koe/kōrua/koutou - Merry Christmas to you (1 person) / you (2 people) / you (3 or more people)

Ngā mihi o te Kirihimete ki a koe/kōrua/koutou - Greetings of the Christmas season to you (1 person) / you (2 people) / you (3 or more people).

For Christmas:

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Te Wiki o Te Reo Māori - Māori Language Week

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These words are grouped according to the following functions and associations: We have included individual sound files of spoken versions of all these words - just click on the word and it will be spoken! (See also pronunciation notes and te reo for email.)

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You are here:

High frequency words are very important words for the learners of any language. In Māori, as in other languages, there is a relatively small group of words that occur very often, and a much larger group of words that occur less often. The small group of words that occur often is known as the high frequency vocabulary.

The high frequency words in Māori make up the larger proportion of the words that learners will meet as they are listening to, and reading, texts in Māori. In Māori, the 360 or so most frequent words are particularly important because they make up a large proportion of anything that you hear or read in Māori.

Added to these high frequency words are the specific topic words for any particular text. These are words that occur quite often in text because of what it is about, but may not be as generally common in the language.

Learners need to thoroughly know the high frequency words and their high frequency meanings to be able to easily understand the texts they hear and read. It is worthwhile the teacher spending time in class on these high frequency items as the learners will get a good return for any effort spent in learning them. (See Nation, 2001, for comprehensive information on the learning and teaching of vocabulary.)

The high frequency vocabulary is presented here in two ways as reference material for teachers:

1. A list in alphabetical order of 1000 high frequency words. Use this list if you want to find out the more frequent meanings of these words, and whether or not a particular word is amongst the 1000 most frequent words of Māori. Some of these 1000 words are also marked with an asterisk (*). These are very frequent words, words that each occur 200 times or more in the Corpus of Māori Texts for Children.

2. A list in frequency order of those same 1000 words, in descending order of frequency, with the most frequent word (te) at the top of the list. Use this list if you want to find out approximately how frequent a word is within the 1000 words, and therefore how important it is for your learners to know that word and its frequent meanings. The nearer the top of the list, the more frequently the word is used.

The 360 or so most frequent words - those that occur more than 200 times each in the corpus - are particularly important for learners of Māori, but all of these 1000 words occur relatively frequently.

The lists are corpus-based

These lists are based on two Māori corpora (or collections of spoken or written texts in Māori): the Corpus of Māori Texts for Children (MTC), compiled by Huia Publishers; and the Māori Broadcast Corpus (MBC), a one million word representative corpus of broadcast material, recorded off-air in the mid 1990s, compiled by Mary Boyce.

For detailed information on MBC see Boyce (2006) in the list of references.

To identify the words for inclusion in the 1000 list, the high frequency words from each corpus were first identified, and then the two lists were compared to yield a list of high frequency words that were common to both corpora.

Proper nouns such as the names of people, places, names of the days of the week and months of the year were then removed from the list. Next, the words that were in the MTC high frequency list but not in the MBC list were examined one by one to see if there was a good reason to include them in the final list.

Each word on the list was then examined using the information on their use in MTC. This identified the higher frequency meanings that were to be added to the list that is given here in alphabetical order. Some words are more common in MTC because they are useful in the education context. One example of this is the word 'ine' (to measure) which is not common in the MBC, but comparatively frequent in MTC. It is therefore included in the list.

The alphabetical list

This list presents the 1000 most frequent words of Māori as identified by MTC and MBC. The list refers to Harlow's A Māori Reference Grammar for each of the function words, and lists the more frequent meanings of the content words.

Function words

Some of the most frequent words in Māori, as in other languages, are function or grammar words; these include words like: te, i, ki, a, mā, ō. Rather than necessarily carrying a specific meaning, they may indicate the relationships between the phrases and clauses in sentences. It can be difficult to provide a simple meaning in English for these function words. Sometimes there is no equivalent English word.

For each of the function words in the alphabetical list, a short description is given of their function, and a reference has been given to Harlow (2001), where more detailed information can be found. Harlow's book covers the main aspects of Māori grammar and is a good tool for Māori language teachers who will have occasion to explain aspects of the structure of te reo Māori to their learners in the 'focus on form' part of their programmes, that is, when they focus on grammar. (See the list of references for other descriptions of Māori grammar; see Nation, 1996: 36-37 for the four main strands of a language course.)

You will find descriptions of the key uses of function words in various places in Harlow (2001), so it is useful to look both in the Table of Contents and at the Index to ensure you locate all the relevant information.

Another source of information on function words is Huia's Te Kete Kupu: 300 Essential Words in Māori. This book provides examples of the major uses of 300 very frequent words of Māori, including function words. These examples are in the form of sentences taken from Māori texts written for young children to read. The examples are all in Māori, with no English.

Content words

Content words are those which carry the main meaning in an utterance or sentence. Some examples of content words in Māori are: aroha, whare, waiata, haere, mahi, kōrero, pango, iti, riri, whakaaro, marae.

In the alphabetical list the more frequent meanings of the content words are given. The less frequent meanings are not listed, but can be found in dictionaries (for example, Williams's A Dictionary of the Māori Language). The less frequent meanings can be learned at a later time once the frequent meanings are well established.

If you want to find definitions of words written in Māori, use Huia's Tirohia Kimihia. This will help you explain the meanings of words in Māori to your learners, rather than always translating everything into English.

In the alphabetical list there are some words that are spelled the same, but have more than one meaning. The word is listed separately for each of those meanings. Only the more frequent meanings are included here.

Word formation

It is useful for your learners to know the common word formation or word building strategies of te reo Māori. See Harlow (2001), Chapter 4 for an outline of the common word formation strategies of Māori.

There are a number of common, regular affixes (or word parts) that can be added to the stem form of words in Māori to make other forms of the word. Affixes that are added to the beginning of the word are called prefixes. Two common prefixes in Māori are whaka- and kai-. Affixes that are added to the end of the word are called suffixes. Two common suffixes in Māori are the passive suffix and the nominal suffix.

The passive suffix and the nominal suffix in Māori can each take several forms. Here are just some examples of different forms. Harlow (2001: 127,129) gives a full list of passive suffixes:

Prefixes and suffixes add elements of meaning to a word.

If you know the common meanings of the stem form, and the effect on the meaning of the word when you add a particular affix, you can usually work out the meanings of the new word quite easily.

As an example, let us take the frequent word mahi, and add prefixes and suffixes to it:

The words mahi, kaimahi, whakamahi and mahia all appear in the 500 most frequent words in the lists here. Mahinga is less frequent, and does not occur within the 1000 most frequent words; it does however occur within the 1500 most frequent words in both of the corpora, MTC and MBC.

Here are some words with the prefix kai- from the 1000 word list:

Here are some words with the prefix whaka- from the 1000 word list:

If your learners know the common affixes and the effect they have on the meaning when they are added to a word they already know, they are able to understand and use a wider range of words quite quickly.

For other languages, wordlists are often presented in word families (see Nation, 2001: 8, 47, and 266 Table 8.3 for word families in English). Word family work has yet to be completed for Māori, but early work is underway.

References

Bauer, W. (with W. Parker, T. K. Evans, and T. A. N. Teepa).(1997). The Reed Reference Grammar of Māori. Auckland: Reed.

Biggs, B. (1969). Let's Learn Māori: a Guide to the Study of the Māori Language. Wellington: A. W. and A. H. Reed.

Boyce, M. T. (2006). A corpus of modern spoken Māori. Unpublished PhD thesis available in the library at Victoria University of Wellington.

Harlow, R. (2001). A Māori Reference Grammar. Auckland: Longman.

Head, L. (1989). Making Māori Sentences. Auckland: Longman Paul.

Huia. (2006). Tirohia Kimihia: A Māori Learner Dictionary. Wellington: Huia Publishers.

Huia. (2006). Te Kete Kupu: 300 Essential Words in Māori. Wellington: Huia Publishers.

Nation, I. S. P. (2001). Learning Vocabulary in Another Language. Cambridge: Cambridge University Press.

Nation, I. S. P. (1996). Language Curriculum Design. Wellington: English Language Institute Occasional Publication No. 16. School of Linguistics and Applied Language Studies, Victoria University of Wellington.

Williams, H. W. (1975). A Dictionary of the Māori Language. Wellington: Government Printer.

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High frequency words are very important words for the learners of any language. In Māori, as in other languages, there is a relatively small group of words that occur very often, and a much larger group of words that occur less often. The small group of words that occur often is known as the high frequency vocabulary.

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Kupu o te Rā - a word of the day service for Te Reo Māori

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Kupu o te Rā is a word of the day service for Te Reo Māori made available by email and RSS news feed.

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Te Ahu o te Reo Māori represents the Government's commitment to strengthen and grow an education workforce that can integrate te reo Māori into the learning of all ākonga in Aotearoa by 2025.

He kākano ahau i ruia mai i Rangiātea
Ahakoa iti taku iti
Ka tūria e ahau ngā iwi o te ao

I am a seed, sown in Rangiātea
Although I am small
I will lead my people to the heights of greatness

COVID 19 (novel coronavirus) changes to current delivery

There is a significant amount of work currently being done by our providers to develop online solutions for the continued delivery of Te Ahu o te Reo Māori. We are working towards re-commencing delivery from mid-May. In the meantime we ask for your patience, but rest assured, your participation is valued. Our providers will reconnect with you shortly to continue your te reo Māori journey.

He Kupu Whakataki | About Te Ahu o te Reo Māori

Te Ahu o te Reo Māori means the future pathway of te reo Māori - a pathway that seeks to inspire and aspire for improved te reo Māori proficiency, acquisition and use across the education sector.

The aim of Te Ahu o te Reo Māori is to grow and strengthen an education workforce that can integrate te reo Māori into the learning of all ākonga and students in Aotearoa New Zealand by 2025. It also provides opportunities for te reo Māori to be normalised, and Māori identity and culture, to be shared and embraced.

In 2019, Te Ahu o te Reo Māori was offered in several regions, including Tainui (Waikato), Te Taiuru (Taranaki-Whanganui), Te Tonga (Kapiti-Porirua) and Ngāi Tahu (South Island).

These regions have been chosen because the Māori population in these areas are projected to increase by at least 20 percent by 2023.

Check out the video below to hear the stories of participants from Te Taiuru:

(Te Ahu o te Reo Māori logo shows on the screen)

(Text on screen: He kākano ahau i ruia mai i Rangiātea. Ahakoa iti taku iti, Ka tūria e ahau ngā iwi o te ao"

(Text on screen: Oeo Mara - Otakeho, Taranaki)

(Text on screen: May 2019)

(Music plays in the background for the whole video)
Leena Thomas, Head Teacher - Westown Kindergarten
"It 's about lighting the fire in the bellies of everybody around us. Our kaiako (teachers), our whānau (families) and our tamariki (children)."

Text on screen: Te Ahu o te Reo Māori - Fostering education in te Reo Māori)
Robbie Bird, Teacher - St Joseph's School
"The goal for me would be to increase my own confidence and knowledge, so that I'm able to make an impact on those students and their whanau through the relationships that I can develop and the fun that also exists within the language. Because the practise of teachers is changing and this is a waka that allows us to move forward."

(shots of people talking and learning together with cuisinaire rodds)
Karla Gibson, Teacher - Inglewood High School
"Being a bit more confident with my own pronunciation. I had some kupu (words) but not as much, not confident in my own pronunciation so I've got that a bit today, and being able to string a few more sentences together."

(shots of people talking and learning together)
Robbie Bird, Teacher - St Joseph's School
"Extremely, extremely challenging. But I am sure it's a journey, something that I have to persevere and pursue. I'm way out of my comfort zone, but then that's what we ask of our students too, so it's a good internal challenge for me to reflect not just on what I'm learning, but also putting myself as the ako(nga) and being challenged in many, many ways."

(shots of people talking and learning together)
Karla Gibson, Teacher - Inglewood High School
"It's been amazing for me mainly as a mother to see how many early childhood teachers are here, and I really do think as an educator, that that is, that if they can get started there, it makes primary school and secondary school that much easier to add to."
Leena Thomas, Head Teacher - Westown Kindergarten
(shots of people talking and learning and singing together)

"You know, this is our language as a country, so for us, for me, I want to reflect that we have a dual heritage and that we need to be able to stand proud with both of those languages, so our tamariki, you know, they grow up with both of those languages.

(aeria view of a marae zooms out, logos show on screen: Ministry of Education, Te Ahu o te Reo Māori and He Ata Rawea.)

Te Tau 2020 | Te Ahu o te Reo Māori 2020

In the first half of this year, the programme is being delivered in the four regions below:

Te Ahu o te Reo Māori ki Ngāi Tahu (South Island)

Te Ahu o te Reo Māori ki Tainui - Te Rekamauroa (Waikato)

Te Ahu o te Reo Māori ki Te Taiuru - He Ata Rawea (Taranaki-Whanganui)

Te Ahu o te Reo Māori ki Te Tonga (Bulls-Wellington)

It is the intent to deliver Te Ahu o te Reo Māori again but the decisions about where the programme will be extended to and when delivery will occur, have not yet been made.

When we have new information to share, we can let you know. Simply fill out the request for information form and we will add you to our database. Please note, the form is not a registration for the programme.
Complete your request for information(external link)
Mā wai tēnei kaupapa? | Can I participate?

Te Ahu o te Reo Māori has been designed for the education workforce that engages with and contributes to the learning of all ākonga and students. In order to progress towards our goals, we are targeting participation from these groups:

English medium teachers from early learning services through to secondary school

Māori medium kaiako, from Kōhanga Reo through to wharekura

Non-teaching and support staff in kura, schools, wharekura, early learning services and Kōhanga Reo

Groups not eligible to participate include:

Teachers in the tertiary sector

Third-party contractors employed in the sector

Those in teacher training

Parents' home schooling children

Teachers who are currently on maternity or study leave

If you are outside of the current delivery regions you are still welcome to participate - you will need to get yourself to the classes though.

Please note: you will be learning the unique language features and dialect of the region you undertake Te Ahu o te Reo Māori in, which may be very different to the region you live or work in.

Ka ako au i te aha? | What will I learn?

Te Ahu o te Reo Māori is based on a te reo Māori competency framework called Ngā Taumata o Te Ahu o te Reo Māori. The five focus areas include:

Mita / Reo ā-iwi (Local Dialect) - Local words, phrases, karakia, waiata and sayings

Whakamahi (Use) - Practise of reo use appropriate for a classroom setting

Tikanga o te Reo (Grammar) - Foundations of grammar and writing conventions

Marautanga (Curriculum) - Development of learning content for regular activity

Whakarauora (Revitalisation) - Language planning for the school/early learning services/classroom.

Ngā Taumata o Te Ahu o te Reo Māori Framework [PDF. 102 KB]

Each region is unique in how it delivers Te Ahu o te Reo Māori. Take time to look through the region-specific pages for more information about what and how you will learn, and find out who your providers will be.

He aha ngā hua ka puta ki a au? | What will I achieve?

Participants who successfully complete Te Ahu o te Reo Māori will be able to:

use the knowledge and skills gained in their teaching programmes and enhance their relationships with ākonga, parents and whānau

have improved understanding of the communities they are a part of, especially the stories, language features and dialects unique to the region

nurture opportunities for all staff and ākonga to use te reo Māori every day.

He aha ngā utu? | What are the costs?

There is no attendance or registration fees, and all learning materials will be provided but you may incur some travel costs. There will be a cost to your kura, schools, wharekura, early learning services or Kōhanga Reo for teacher relief to enable you to participate.

Relief Teacher funding

Relief teacher funding is available to contribute to the cost of a relief teacher for up to six days for each eligible participant. Funding will be calculated based on $320 per day (pro-rata based on each teacher's/kaiako Full Time Teaching Equivalent), with up to $1,920.00 available. This funding is paid directly to your kura, schools, wharekura, early learning services or Kōhanga Reo in May.
Relief teacher funding is for:

any registered teacher working in the classroom as a teacher

qualified teachers employed in licensed early learning services

Kōhanga Reo kaiako with a current Te Tohu Tino Rangatiratanga Whakapakari

Principals or Tumuaki working in schools, kura or wharekura

Senior Managers and Leaders working in early learning services (including Kōhanga Reo)

Resource Teachers: Learning and Behaviour (RTLB) and Resource Teacher Māori (RTM)

Teachers with Limited Authority to Teach.

We are unable to offer this relief funding for relief teachers and non-teaching and support staff in kura, schools, wharekura, early learning services or Kōhanga Reo. Although we are not able to provide relief funding, you are still be able to participate in the programme.

Eligibility for funding will be determined from the information supplied in the registration form.

We will confirm funding eligibility (or non-eligibility) when your registration is approved by email. This funding is not intended to cover transport costs, stationery, or any loss of income.

More information

Find out more about the origins of Te Ahu o te Reo Māori, what it means for te reo Māori in schools, where it fits in the Ministry's strategic framework, and more.
More information about Te Ahu o te Reo Māori
Me he pātai anō āu? | Any further questions?

If you have any further queries, email us at tereo.maorigroup@education.govt.nz

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Te Ahu o te Reo Māori - Fostering education in te reo Māori

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Te Ahu o te Reo Māori represents the Government's commitment to strengthen and grow an education workforce that can integrate te reo Māori into the learning of all ākonga in Aotearoa by 2025.

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He Reo Tupu, He Reo Ora
This online multimedia resource contains eight units of work with complementary reomations (animations in te reo Māori) and videos on how the resource can be used and marae protocol. The primary audience is students in years 1-6.

Hei Waiata, Hei Whakakoakoa
This resource contains audio of waiata that can be downloaded. Accompanying the waiata is a songbook with lyrics, song sheets, curriculum achievement objectives, and suggestions for activities.

Ka Mau te Wehi
This is the online version of the multimedia resource, aimed at year 7 and 8 teachers and students of te reo Māori. The website includes unit and lesson plans, videos, student worksheets, waiata, print resources, professional development resources, and explanations of tikanga or protocol.

Tōku Kōhanga Board Books Set
This set of 5 board books supports the teaching and learning of te reo Māori as a second language in years 1-6 and was distributed to all primary and intermediate schools. Each set comes with teachers' notes that are also available online.

Ako Panuku
Browse a selection of current classroom resources available or register to contribute and share your resources with other teachers. This website provides Māori teachers in wharekura and English-medium secondary schools with access to useful educational information, resources, and professional development opportunities.

Te Whanake
is a set of textbooks, study guides, CDs, teachers' manuals, and a dictionary for learning and teaching Māori language. This website also provides access to a further range of associated free online resources for independent learning and interaction.

Te Huinga Raukura flipbooks
Check out these fantastic online versions of the Te Huinga Raukura boxed sets of multimedia resources available on the Mātauranga Māori website. There are flipbooks with audio as well as teacher support material and student activities available to download as PDFs.

Kia Mau: Waiata and Haka associated with the 28 Māori Battalion
This online version of the multimedia resource Kia Mau about waiata and haka associated with the 28th Māori Battalion is now available in English. This resource contains teachers' notes and relevant videos that focus on levels 6-8 of social sciences with additional information on the achievement objectives from history.

Exploring Te Ao Kori and Te Ao Kori.
These are teacher-centred resources, one in te reo Māori and the other in English. Te ao kori (the world of movement) is a Māori celebration of life through movement and its many expressions.

Māori Myths, Legends and Contemporary Stories
A collection of stories in English and te reo Māori based on Māori oral traditions. Some are well known, and others are less familiar. The collection includes supporting teacher material and links to relevant websites.

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He Reo Tupu, He Reo Ora This online multimedia resource contains eight units of work with complementary reomations (animations in te reo Māori) and videos on how the resource can be used and marae protocol. The primary audience is students in years 1-6. Hei Waiata, Hei Whakakoakoa This resource contains audio of waiata that can be downloaded.

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We are just revamping our website after a number of years, so bear with us as we recreate and reload content.

Study the basics of the Māori Language, through online video movie lessons. Learn to kōrero or speak Te Reo Māori and get links to MāoriLanguage resources and organisations to help you.

We have a YouTube page set up specifically for waiata and karakia see this at:

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Maori Language New Zealand Aotearoa Te Reo Māori

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We are just revamping our website after a number of years, so bear with us as we recreate and reload content. Study the basics of the Māori Language, through online video movie lessons. Learn to kōrero or speak Te Reo Māori and get links to MāoriLanguage resources and organisations to help you.

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Hello. Welcome to Te Whanake.

Tēnā koe. Nau mai ki Te Whanake.

Welcome to Te Whanake Animations. This series of online modules complements the four textbooks of the series for learning te reo Māori. For each module, you will find it an advantage if you have studied the relevant chapter in the particular textbook your are using. More information on the series can be found on the bilingual website http://www.tewhanake.maori.nz.

Each module begins with an animated movie, which you should watch and listen to carefully several times. You'll meet some new friends in these movies, Te Hererīpene, Mīria, Eruera, Tarati, Wiremu, Kiwa and little Neihana.

Nau mai ki Ngā Paki Waituhi o . He kōwae ēnei hei tautoko i ngā pukapuka matua e whā o hei ako i te reo Māori. Ka whai hua mehemea ka āta akona e koe ngā kōrero o te wāhanga o te pukapuka matua ā mua o te whakamahi i ēnei mahi. He kōrero anō mō kei te paetukutuku reo rua http://www.tewhanake.maori.nz.

Tīmataria ai ia kōwae ki te paki waituhi. Me āta mātakitaki, me āta whakarongo ki aua paki waituhi kia mārama ngā kōrero. Ka tūtaki koe ki ētahi hoa hou kei aua paki waituhi, arā, ki a Te Hererīpene rātou ko Mīria, ko Eruera, ko Tarati, ko Wiremu, ko Kiwa, ko Neihana.

You are able to add the Māori text and the English translation to the movies so that you can understand and learn the new language you are hearing. Each movie will introduce the new language of the module.

After watching and listening to the movie, you should try completing the activities and exercises, which are based on the language used in the movie and previous modules. You'll find these listed on the left of your screen.

Ka taea e koe ngā kōrero o ngā paki waituhi te pānui (me te whakapākehātanga anō hoki) kia mōhio ai koe ki ngā tikanga o ngā kupu hou ka rangona e koe. Ka rongo koe i ngā kōrero hou o te kōwae

Kia oti te paki waituhi i a koe te whakarongo me te mātakitaki, me whakamātau koe ki te whakaoti i ngā mahi e hāngai ana ki te paki waituhi. Kei te taha mauī o te mata o tō rorohiko, o tō taru paoho rānei, aua mahi

Learning Resources

Rauemi ako

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Home | Te Whanake Animations for Māori language learning

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Welcome to Te Whanake Animations. This series of online modules complements the four textbooks of the series for learning te reo Māori. For each module, you will find it an advantage if you have studied the relevant chapter in the particular textbook your are using.

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Chapter 1

Speaking, listening and pronunciation exercises 1 to 12 from pages 6 to 10 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 2

Speaking, listening and pronunciation exercises 13 to 24 from pages 18 to 23 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 3

Speaking, listening and pronunciation exercises 27 to 36 from pages 35 to 38 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 4

Speaking, listening and pronunciation exercises 37 to 47 from pages 49 to 51 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 5

Speaking, listening and pronunciation exercises 48 to 61 from pages 60 to 62 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 6

Speaking, listening and pronunciation exercises 62 to 69 from page 79 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 7

Speaking, listening and pronunciation exercises 70 to 92 from pages 90 to 92 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 8

Speaking, listening and pronunciation exercises 80 to 87 from pages 104 to 106 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 9

Speaking, listening and pronunciation exercises 88 to 94 from page 114 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Chapter 10

Speaking, listening and pronunciation exercises 95 to 99 from pages 130 to 131 of Te Whanake 1 Te Kākano.

Podcasts and Videos

Instructions

These exercises from Te Whanake 1 Te Kākano have been designed to support the oral and listening skills that you will be developing in your classes. For each exercise, listen to, and follow carefully, any instructions that you are given prior to a particular exercise. Initially the instructions will be given in Māori and English, but try to become familiar with the instructions in Māori because eventually English will not be used.

In the early stages, you should listen to the exercises you have done to compare your responses with the native speakers' models. In this way, you may be able to improve your pronunciation, stress and intonation. From Chapter Five on, model answers are only provided for the examples at the beginning of the exercise.

The dialogues that begin each chapter of this first book in the Te Whanake series have been recorded to enable you to hear and imitate the correct pronunciation, intonation and stress and to learn the language and meanings of the dialogues.

In learning new language you should make sure that you understand the grammar or usage point before attempting a particular exercise. This is the first step in adding new language items to your spoken and written Māori language repertoire. Each of these grammar or usage points is explained in the relevant chapter of your textbook. Then the second step is to practise the new language. These exercises will help you do that. The third important step is to put them into practice by talking or writing to other people. You should seek out opportunities to communicate in Māori with other learners and with native speakers.

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Speaking, listening and pronunciation exercises 1 to 12 from pages 6 to 10 of Te Whanake 1 Te Kākano. Podcasts and Videos Speaking, listening and pronunciation exercises 13 to 24 from pages 18 to 23 of Te Whanake 1 Te Kākano.

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Welcome to a new season of Tōku Reo - Series Five!

This is the official TŌKU REO website. Join Raimona and Naomi online with interactive exercises, podcasts and a forum to reinforce what you're learning on the TŌKU REO television show.

TŌKU REO is a language learning show based on the comprehensive Te Whanake language course created by Professor John Moorfield. The half hour show broadcasts on Māori Television at 7pm Monday to Friday. It's a new, vibrant, and fun way of learning Te Reo Māori in the comfort of your own home.

In every block of five episodes, viewers of Tōku Reo learn vocabulary based around a role-play as well as a small number of sentence structures. Segments on newly coined words from the Māori Language Commission, different tribal dialect, and homework from Professor John himself, complete the bundle of learning that is TŌKU REO.

By combining kaumātua, rangatahi, learners and native speakers in the context of a beginners learning programme, TŌKU REO represents the full breadth of a Māori learning experience.

Make TŌKU REO part of your daily and weekly dose of the reo!

Nau mai, haere mai ki TŌKU REO.

Featured Episode

01Episode One

On today's show, we'll learn how to greet people. One person, two people, and three or more people, you know, for the bigger whanau out there with the people movers. We'll also check out our top 10 words for the day, which include the words 'toku' and 'reo'. So by the end of the show you'll know what 'Toku Reo' means, and what the hooplah is all about.

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This is the official TŌKU REO website. Join Raimona and Naomi online with interactive exercises, podcasts and a forum to reinforce what you're learning on the TŌKU REO television show. TŌKU REO is a language learning show based on the comprehensive Te Whanake language course created by Professor John Moorfield.

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Welcome to SilverStripe! This is the default homepage. You can edit this page by opening the CMS. You can now access the developer documentation, or begin the SilverStripe lessons.

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Ko [name] tēnei, Ko [name] au, kei te pēhea, kōrua, kaumātua, e kī rā!, hiamoe, pōuri, harikoa, hiakai, makariri, riri, aroha mai, haere, tātou, Aotearoa, Te Ika-a-Māui, Te Waka-a-Māui, Te Wai Pounamu, Te matau-a-Māui, Te tuarā o te ika, Te manawa o te ika, Te hiku o te ika, Te upoko o te ika, Te karu o te ika, Te punga o te waka-a-Māui

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Ko [name] tēnei, Ko [name] au, kei te pēhea, kōrua, kaumātua, e kī rā!, hiamoe, pōuri, harikoa, hiakai, makariri, riri, aroha mai, haere, tātou, Aotearoa, Te Ika-a-Māui, Te Waka-a-Māui, Te Wai Pounamu, Te matau-a-Māui, Te tuarā o te ika, Te manawa o te ika, Te hiku o te ika, Te upoko o te ika, Te karu o te ika, Te punga o te waka-a-Māui

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Greetings and Acknowledgments in Classroom

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Greetings and Acknowledgments in Classroom

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You'll find more expressions you can use in your classroom in Promoting Positive Attitudes to Māori Language in the Classroom, which is available on the website of the Māori Language Commission.

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You'll find more expressions you can use in your classroom in Promoting Positive Attitudes to Māori Language in the Classroom, which is available on the website of the Māori Language Commission.

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Collated links to

support learning Te Reo Māori

Learning a language takes time and repetition. We want to support everyone to go as far as they want to go with Te Reo Māori, so we have started to collate some resources.

Te Taura Whiri - The Māori Language Commission - at tetaurawhiri.govt.nz are responsible for the development of new language. They should be a first port of call when looking for information on learning Te Reo Māori.
ECE booklet.pdf - a collection of phrases that are helpful in the ECE context thetereomaoriclassroom.co.nz - A fabulous blog run by a passionate advocate for te reo Māori

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Learning a language takes time and repetition. We want to support everyone to go as far as they want to go with Te Reo Māori, so we have started to collate some resources. Te Taura Whiri - The Māori Language Commission - at tetaurawhiri.govt.nz are responsible for the development of new language.

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The six standards collectively describe how we should practice as a kaiako in Aotearoa New Zealand. This section provides an overview of each standard through an Ako Panuku lens.

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Ko [name] tēnei, Ko [name] au, kei te pēhea, kōrua, kaumātua, e kī rā!, hiamoe, pōuri, harikoa, hiakai, makariri, riri, aroha mai, haere, tātou, Aotearoa, Te Ika-a-Māui, Te Waka-a-Māui, Te Wai Pounamu, Te matau-a-Māui, Te tuarā o te ika, Te manawa o te ika, Te hiku o te ika, Te upoko o te ika, Te karu o te ika, Te punga o te waka-a-Māui

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Ko [name] tēnei, Ko [name] au, kei te pēhea, kōrua, kaumātua, e kī rā!, hiamoe, pōuri, harikoa, hiakai, makariri, riri, aroha mai, haere, tātou, Aotearoa, Te Ika-a-Māui, Te Waka-a-Māui, Te Wai Pounamu, Te matau-a-Māui, Te tuarā o te ika, Te manawa o te ika, Te hiku o te ika, Te upoko o te ika, Te karu o te ika, Te punga o te waka-a-Māui

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Dictionary of Curriculum Relevant Te Reo

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Dictionary of Curriculum Relevant Te Reo

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Paekupu will house all dictionaries that support Te Marautanga o Aotearoa. It has detailed explanations of the language used within each learning area.

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He Reo Tupu, He Reo Ora explores eight learning contexts:

Ko au (I, me, myself)

Taku akomanga (My classroom)

Kai (Food)

Te huarere (The weather)

Hauora (Health)

Ngā tau (Numbers)

Ngā hākari (Celebrations)

Te marae (The marae).

These may also be referred to as "topics" or "units". You don't need to cover them in a particular order.

Unit plan overview

Each unit plan is set out as follows:

tikanga

achievement objectives

learning intentions and success criteria

tasks and activities

assessment opportunities

vocabulary

resources and references

related topics.

Tikanga

This section begins with a whakataukī. It suggests aspects of Māori culture, relevant to the unit, to explore with your students.

Remember that a principle in The New Zealand Curriculum is respect for cultural diversity and the identity of every student. Learning about aspects of a culture is different from adopting a cultural practice or religious belief.

Achievement objectives

The achievement objectives are those in Te Aho Arataki:

For level 1, see page 42 in Te Aho Arataki.

For level 2, see page 43 in Te Aho Arataki.

For level 3, see page 46 in Te Aho Arataki.

For level 4, see page 47 in Te Aho Arataki.

He Reo Tupu, He Reo Ora covers the level 1-4 achievement objectives in Te Aho Arataki.

Learning intentions and success criteria

In each unit, the learning intentions and success criteria are presented in the form of components you will need to make an assessment rubric. The learning intentions are not in any particular order. They are offered only as suggestions. You will often want to adapt a learning intention from one unit to use in another. Use the rubric components in the units to create age-appropriate ones to use with your class. Work with your students to:

select learning intentions to focus on

develop success criteria to meet their specific learning needs.

This will help to ensure that they know what is expected of them and what success will look like. It will enable them to monitor their own progress and make the most of the feedback that you and their peers give them. It will enable them to work out what their next learning steps should be, in consultation with you.

The learning intentions provide opportunities to explore the six modes of language identified on page 24 in Te Aho Arataki:

whakarongo (listening)

kōrero (speaking)

pānui (reading)

tuhituhi (writing)

mātakitaki (viewing)

whakaatu (presenting).

At curriculum levels 1 and 2, put more emphasis on whakarongo and kōrero and, where appropriate, mātakitaki and whakaatu.

To obtain useful information on your students' learning of te reo Māori, gather and analyse evidence regularly. Though much of this will be of the moment, a rubric will help you. There is provision to record three occasions of self-assessment, three of peer assessment, and three of your assessment. In some cases, you may decide to create assessment rubrics that contain more.

You might like to use the following as a template. You can download it from the online pātaka.

Instead of smiley faces, you could use traffic lights, but see what your students suggest.

Learning intentions for extension

There are additional ideas in each unit for extension learning. Use these suggestions when you are working with students who are capable of achieving at curriculum levels 3 and 4. These are not exhaustive lists. Work with your students to determine the actual learning intentions that will extend their learning. They will contribute their own ideas. Work with them to develop appropriate success criteria.

Assessment opportunities

This section illustrates how you and your students can use tasks and activities to assess learning, informally and formally.

To improve student learning in te reo Māori, assessment is best seen as an ongoing process that arises out of the relationship between teaching and learning - where the gathering and analysis of evidence, much of it of the moment, provides useful information on your students' acquisition of te reo Māori. Through the gathering of such evidence, you will gain insights that will shape your practice, and your students will gain insights that will shape their learning.

In the Māori language curriculum guidelines, Te Aho Arataki, there are suggestions for possible learning and assessment activities at curriculum levels 1-2, curriculum levels 3-4, and information about monitoring achievement. In addition, there is helpful material collected online in Te Whakaipurangi Rauemi. This collection elaborates on some of the communicative tasks provided in each unit plan.

Tasks and activities

The second-language tasks and activities in the units are at varying levels of difficulty, in order to give you the flexibility you will need to meet the diverse needs of your students. They can be done individually, in pairs, or in groups.

Alongside the examples of te reo Māori, English translations are provided. They are not always literal translations.

Having the translations does not mean that you should necessarily say the English to your students. It will depend on the task or activity - and your students' needs.

To reduce the chance of a communication breakdown during the tasks and activities, pre-teach phrases such as the following:

During the tasks and activities, keep using classroom expressions, such as:

You will find additional expressions to use in your classroom by clicking here.

Vocabulary

This section provides vocabulary you might need during the unit. Look for opportunities to incorporate this vocabulary into other units too - to consolidate.

Resources and references

This section identifies resources you could use during a unit, including waiata and stories - as well as reference material.

Related topics

This section suggests opportunities for incorporating elements of a unit into other learning areas.

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He Reo Tupu, He Reo Ora explores eight learning contexts: Ko au (I, me, myself) Taku akomanga (My classroom) Kai (Food) Te huarere (The weather) Hauora (Health) Ngā tau (Numbers) Ngā hākari (Celebrations) Te marae (The marae). These may also be referred to as "topics" or "units".

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You'll find more expressions you can use in your classroom in Promoting Positive Attitudes to Māori Language in the Classroom, which is available on the website of the Māori Language Commission.

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You'll find more expressions you can use in your classroom in Promoting Positive Attitudes to Māori Language in the Classroom, which is available on the website of the Māori Language Commission.

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Monday's the first day of Te Wiki o te reo Māori - Māori Language Week - and Stuff has started using macrons (tohutō) for Māori words.

Macrons are marks that sit above a letter like this: ¯. They're used to indicate a longer vowel sound and can change the meaning of a word.

If you need a bit more information about macrons and why they're important, read on here.

But how can you get involved? The good news is, installing macrons on your computer or device isn't that hard. Just follow some of the easy steps that relate to your operating system that we've outlined below.

READ MORE:
* Forecast: Bad pronunciation ahead
* Why I learned te reo Māori
​* Google Maps tackles Māori
​* McDonald's serves up te reo
* Five things to know about te reo

HERE'S HOW TO SET UP YOUR WINDOWS OPERATING SYSTEM FOR MACRONS:

In Settings, select keyboard.

From the start menu, open Control Panel & select 'Change keyboards or other input methods'.

On the 'Keyboards and Languages' tab, select 'Change keyboards'.

Select 'Add'. Scroll to 'Māori' and expand until you can tick 'Māori' next to keyboard. Click 'OK'.

Under 'Default input language', switch to Māori. Select 'OK' then 'OK' again on the next screen.

To confirm Māori keyboard is enabled, look beside your battery icon in the system tray. "MR" is Māori.

Once the Māori keyboard is installed, to add a macron, tap the ~ key then the letter you want. The ~ (tilde) key is found top left under the escape key or between the Alt and Ctrl keys at bottom right.

THIS IS HOW TO SET UP MACRONS ON A MAC:

Open the settings cog then select keyboard. Select 'Input Sources'.

Select the + icon to add a keyboard. Scroll to select Māori, then click 'Add'.

Close the keyboard window.

To activate the Māori keyboard, select the flag icon next to the time and date in the system bar and choose Maori.

Once the Māori keyboard is installed, to a macron you just tap the ~ key then the letter you want.

The ~ (tilde) key is found at the top left of a Mac laptop keyboard, below the escape key.

MACRONS FOR TABLETS AND IPADS:

MACRONS FOR CHROMEBOOKS:

If you'd like a comprehensive list of Māori words that take macrons, have a read of the Māori Dictionary.

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It's Māori language week - here's how to install macrons so you can get involved

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Monday's the first day of Te Wiki o te reo Māori - Māori Language Week - and Stuff has started using macrons (tohutō) for Māori words. Macrons are marks that sit above a letter like this: ¯. They're used to indicate a longer vowel sound and can change the meaning of a word.

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This website collects simple usage logs which will be used for development purposes only. No details which could be used to identify individuals will be collected and the data will be kept secure at the University of Waikato. If you do not wish for your activity to be included, click here to notify Dr. Te Taka Keegan.

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Search the Māori dictionary with the online version of Te Aka Māori-English, English-Māori Dictionary and Index

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A macron is a line above a vowel to indicate that it should be spoken as a long vowel: ā, ē, ī, ō, ū, Ā, Ē, Ī, Ō and Ū. The Māori word for macron is tohutō (or pōtae - hat). For more detailed information on its use, see Māori Orthographic Conventions.

Windows Vista and Windows 7/8/10

On Windows Vista, the Māori keyboard driver is already installed. You just have to activate it as follows:

1. Click Change keyboards or other input methods (under the Clock, Language and Region heading).

2. If it already says English (New Zealand) - Maori, then it's already set up. Don't continue!

3. Scroll down to English (New Zealand), expand Keyboard, click Show More.

4. Change the Default input language to English (New Zealand) - Maori.

Now you can easily enter a macronised vowel by pressing ` (the key with ~ on it) and then the vowel. To enter a macronised capital vowel, press `, then hold down shift and press the vowel.

Typing Macrons

Now you can easily enter a macronised vowel by pressing ` (the key with ~ on it) and then the vowel.

`a = ā

To enter a macronised capital vowel, press `, then hold down shift and press the vowel, e.g.,

`A = Ā

Note you don't have to hold down ` while you press the vowel, just press ` then press the vowel.

Writing in te reo Māori in Microsoft Word

If you've followed the above instructions, you can already type macrons in Word. However, if you have Word, you may be able to install the Māori language interface pack or proofing tools...
For Office 2013: http://office.microsoft.com/en-nz/language-packs/
For Office 2016: https://support.office.com/en-nz/article/Language-Accessory-Pack-for-Office-2016-82ee1236-0f9a-45ee-9c72-05b026ee809f

If you are a fluent speaker, you can configure Word to change the menus from English to Te Reo, but for those less fluent it is still useful to install because it includes a Te Reo Māori spell checker. To use the Spell Checker, you need to mark the text in the document as either English or Māori.

To mark text as Māori, select the text, go to Tools (for older versions of Word) or Review (newer versions), then Language, Set Language, select Māori and choose OK. If you usually type in Māori rather than English, you can click on the Default button before clicking OK.

However, the above is a bit laborious if you regularly mix Te Reo Māori and English in the same document. To easily switch between the two languages as you type, you can set up another Input Language. After doing this, you can simply press a key combination to switch to the other language you are about to type in. To set up two Input Languages:

1. Start, Control Panel, Regional and Language Options.

2. Click on the Languages tab.

3. Use the Add and Remove buttons to set up your system so that you have English and Māori languages, both using the Māori keyboard, as follows:

4. In the top drop down list, choose either English or Māori depending on what language you use most.

If you wish, click on the Language Bar and Key Settings buttons for more options. By default, if you press Left-Alt + Shift together, it will switch between the two languages.

This is useful in Word as the text you type next will be marked as either Māori or English and spell checked accordingly. Also, Word indicates in the status bar at the bottom of the window which language it is using for that portion of the text.

Why use the Māori keyboard for both English and Māori? So that you can type macrons in the middle of an English sentence without having to switch languages, that is, so that the ` + vowel key combination creates macrons regardless of the language setting.

Apple Mac

To set up your Mac so that you can type macrons:

Click on the Apple logo in the top left and choose System Preferences

Click Language & Region

Click Keyboard Preferences

Click the + icon and find Maori in the list.

Optionally, tick Show input menu in menu bar

To type a macronised vowel on a machine thus configured you simply hold down Alt / Option and then the vowel. You can also do this in conjuction with the Shift key to type an uppercase macronised vowel.

Linux

The following has been provided by Ian Beardslee:

Most of the modern Linux distributions now have a Māori keyboard that can be installed to make typing macrons easy (I think it is easier than currently described). The easiest way is to choose the Māori keyboard while you are doing the installation. But if you are doing a post installation change it should be fairly simple.

The Māori keyboard in Linux uses the RightAlt+'vowel' to create the āēīōū.

In Ubuntu

In System Settings >> Text Entry use the '+' in the bottom left to select another input source and search for 'Maori'.

Feel free to remove other input sources, or change the order moving Maori to the top. By default you should be able to switch between input sources/languages in an applet in the taskbar at the top of your screen.

RightAlt+'vowel' will put the macron on the vowel for the fonts that support macrons.

For those who want to use āēīōū on the console
sudo dpkg-reconfigure keyboard-configuration

I choose the 'Generic 105-key (Intl) PC' keyboard and then 'Maori' as the 'Country of origin for the keyboard', and leave the rest as the default. This is pretty much the same as editing /etc/default/keyboard and setting:

XKBMODEL="pc105"
XKBLAYOUT="mao"

The following information has been provided by Robert de Kock:

Using the Compose key on Linux In Linux you produce macrons by using the standard Compose key. This is a standard operating system feature and works with any word processor or other software. To produce for instance a macroned 'ā', you hold down the Compose key, and type an 'a' followed by a hyphen. The Compose key is also handy for accented characters, Euro signs and many other special characters. The only thing is, the Compose key is not always pre-set, and tends to be different for each user-front-end (or "desktop") such as Gnome, Xfce or Lxde. Usually you can configure which one you want it to be. Personally I prefer to use the otherwise (in Linux) dysfunctional Windows or Menu keys. Your system's documentation or online information will tell you how.

Other operating systems and older versions

Stephen Cope has a web page discussing how to type macrons on Mac OS X, Windows and Linux:
http://www.stat.auckland.ac.nz/~kimihia/maori-keyboard

If you have information on configuring keyboards for macrons on other systems, please email kaitiaki@kupu.maori.nz.

Online keyboard

If you can't change the keyboard setup of the device you're using (e.g., if you have no administrative access or if it's a device like a smart phone with no macron support), you can use this handy online "keyboard" to enter macrons.

http://maori.typeit.org

Font support for macrons

Some font families have support for macrons and others don't. If you are developing a web site or going through a rebranding exercise, make macron support a mandatory requirement of the project before you start.

FontMagic, a division of The Tuatara Press Limited, may be able to add macron support to fonts that don't otherwise support it.

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A macron is a line above a vowel to indicate that it should be spoken as a long vowel: ā, ē, ī, ō, ū, Ā, Ē, Ī, Ō and Ū. The Māori word for macron is tohutō (or pōtae - hat). For more detailed information on its use, see Māori Orthographic Conventions.

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Latest News

In this issue: consultation on ITE monitoring, review and moderation, Rauhuia symposium series, Unteach Racism, and more.

As teachers fall under the broad group of 'government servants', they need to understand what is expected in the build up to a general election.

In this issue: Lesley's Q&A, Improving Initial Teacher Education, Rauhuia Symposium series, and more.

Thank you to everyone who took the time to complete the Rules survey in March. The changes will come into effect 29 July amending the previous (2016) rules.

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Home :: Teaching Council of Aotearoa New Zealand

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In this issue: consultation on ITE monitoring, review and moderation, Rauhuia symposium series, Unteach Racism, and more. As teachers fall under the broad group of 'government servants', they need to understand what is expected in the build up to a general election. In this issue: Lesley's Q&A, Improving Initial Teacher Education, Rauhuia Symposium series, and more.