Te Koekoe o te Tui: A Guiding Framework Towards Indigenizing Speech, Language, and Communication Support for Tamariki-Mokopuna of Te Aitanga a Mahaki iwi

Abstract

Ko te mana tuatahi ko te Tiriti o Waitangi Ko te mana tuarua ko te Kooti whenua Ko te mana tuatoru ko te Mana Motuhake Nā Te Kooti Arikirangi Te Turuki 1883. These three verses are from ‘Kaore te pō nei mōrikarika noa’ , a mōteatea composed in 1883, by Te Matua Tangata – Te Kooti Arikirangi Te Turuki. Prophet and founder of Te Haahi Ringatū, visionary, activist, and freedom fighter for the rights of his Māori people to their lands and customs. This mōteatea encapsulates the narratives of our past and brings them into the present as teachings and learnings for our uri of Te Aitanga a Mahaki Iwi to take into their future. Many historical atrocities including raupatu whenua and war, were committed by the crown on Te Aitanga a Mahaki lands. Of importance is the 1865 siege at Waerenga a Hika pā which saw many Te Aitanga a Mahaki tipuna exiled, along with Te Matua Tangata to Wharekauri (Chatham Island). It was at Wharekauri that Te Kooti received his first visions and sought refuge in the gospel to provide hope for his people. The history of Te Aitanga a Mahaki Iwi and Te Kooti Arikirangi is important here as it provides information specific to raupatu whenua, oppression, marginalisation, and subjugation. The relevance is not limited to assimilation of one culture into another, rather it highlights a series of historical events, which led to the establishment of policies, and legislation that maintains a system of subjugation where colonisation is perpetuated. These systems continue to influence the current position of Te Aitanga a Mahaki whānau, hapu and iwi economically, politically, and socio-culturally. “Ko te mana tuatahi ko te Tiriti o Waitangi. Ko te mana tuarua ko te Kooti Whenua. Ko te mana tuatoru ko te Mana Motuhake” provides the cultural underpinnings and conceptual framework of this paper to: 1. Understand how the history of colonisation, has shaped a pathway of inequity across all sectors for tamariki-mokopuna of Te Aitanga a Mahaki Iwi, and beyond this rohenga to all Māori children of Aotearoa. 2. Challenge and decolonise learning and communication support processes, policies, and pathways. 3. Stand in our own Mana Motuhake and conscientize ourselves to establish our own Indigenous wānanga focusing on speech, language, and communication support for our tamariki-mokopuna. Te kupu Whakaari a Te Matua Tangata Te Kooti Arikirangi mō Te Tairāwhiti recites: “Hoki atu, whakahoungia te rongopai i runga i te aroha me te ngāwari” Proclaim the gospel, the gentler faith and love of God. Four marae within Te Aitanga a Mahaki rohe carry the names of this kauhau. The whānau and hapu of these marae continue to practice the Ringatu Faith today (Walker 2014). Te Aitanga a Mahaki draws inspiration from the gospel of these teachings as pillars of hope and resilience in the face of adversity as the effects of colonisation are still felt in the present day. We look to Te Kooti Arikirangi again on his revelation “Ko te waka hei hoehoenga mō koutou i muri i ahau, ko te ture. Mā te ture anō te ture e āki” (Only the law can be pitched against the law) to visualise how Te Aitanga a Mahaki Iwi transforms speech language therapy (SLT) and takes it forward into the future.