H.M - Mooku, e whakahoki au ki te marae - whakaaro mo te moteatea tuatahi - whakaaro mo te ekenga ki runga o te marae, I reira ka rongo i nga karere i runga i te marae - I runga i tena ka whakaako i runga i te horopaki o te haka. I te wa ka tarai ki te whakaako ko te wairua te kura huna, ka whakaao i te waiata, me ona whakamarama me te whakato i te wairua o nga kupu ki nga akonga.

T.H- He pupuri I te mauri o te ao onamata, ki te ao inamata he ahunga mo te ao o apopo. e kukume nei i a ratau ki o ratau tuakiri. sence of beloning. for urban maori, connection. Whakaora wairua, to mai I te hunga kei waho ki te kainga.

Where would our rangatahi place these types of waiata in comparison to contemporary - One Love ....

M.H - He momo tuku matauranga, na korero o roto. I nga ưa o mua kaare he reo tuhi, he reo waiata, he mahi tuku matauranga, nga korero o te wa, nga take ka peehi i te iwi maori o taua wā. Ka hoki ki nga korero o te Matua tangata me nga korero o rôto. Social media world, pros and cons with it. others from outside feel the connection with doing haka that makes them feel connected to their ao maori.

A.T - Ki ahau ko te haka ka to mai I a matou ki te kainga - reconnection to whenua, whakapapa.

A.T - Kei te ako tonu au, whakaae ana ki nga korero.

M.H - te taki o te waiata, māma ki te whakaako pepe, nga ổ tāruarua. Ko nga moteatea , nga korero a nga tipuna, nga korero a hápu, a iwi. ki te tuku atu ki nga akonga i rôto i nga kura me nga kohanga, he mahi whakatau wairua, whakaohooho whakaaro, he akoranga hitori.

Decolonisation of kaiako, we don't have enough time at kura to teach a waiata and fully learn it.

T.H - He wairua te reo, mehemea he wairua to te reo , he aha kei te whangai i te wairua rā. As a wholistic feeling of well being. the teaching tool in the waiata is te reo. Ka whakaohoho e nga kaumātua te wairua.

H.M - Ko te tuatahi, ko te taki me te tangi o te waiata - nga korero whakamarama me te tangi o te reo, kei roto i era nga kura huna, whakarongo ki te wairua o te waiata.

Mā te ako ka tāea te whakanui i ngā piki me ngā heke ki te ako hoki i ngā hītori me ngā pūrākau o tēna iwi o tēna rohe o tēna hapū. Kei roto i ngā kupu te whakatinanatanga o te korero no hea koe, i ahu mai koe i hea. Kei roto hoki i te whakamaramatanga o ngā korero e hua ai he painga i ngā whānau e ako nei e waiata nei.

The wairua o te reo, the wairua of our tipuna, the kaitito - you can hear it and feel it.

It speaks to the amazingness of their composing and poetry abilities. We can look back at the waiata, and appreciate even more, the care and skill that was taken to put it all together.

Healing Trauma without Medication without Pills

te tangi o te rangi

the humming of sound coalates the body which then can heal the nervous system which needs to be settled

Mai i ngā waiata ka hono ki te whenua, ki te hāpori, ki te taiao, ki te hītori.

Ko tētahi hononga a ngā waiata ki te tuakiritanga ko te reo ā Iwi kei te rangona atu.

Ko te wairua ka puta mai i ngā waiata, ka whangai atu i te wairua o te tangata, e ai ki te kōrero ka ora te wairua ka ora te tangata.

And how can we illustrate to rangatahi that composing and practicing moteatea can be a source of comfort and healing. Letter writing and these ways of doing things were more readily available in times gone, I remember my kuia and her bestie, Kohine would often write to each - and we knew this to be healing for our nan.

And how might social media and waiata intersect in the hopes for supportive healing. When letter writing is no longer a popular or common way of connecting, how might social media platforms support our rangatahi in those ways of expressing themselves and letting others into their challenges and accomplishments so that they dont sit too long ane alone.

kei roto i a Mōteatea he huarahi hanga tuakanga matū mo te Romiromi te Mirimiri.

he huarahi tere mārama te tamaiti ki te whakamārama o te kupu nā te tangi o te kupu

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