This non-fiction article is based on the work of Pātaka Moore of Te Wānanga-o-Raukawa in Ōtaki. In a talk to local students, he explains the history and significance of the Mangapōuri Stream. He also discusses how the stream, which is now unhealthy, might be restored.
As a companion piece to “Kūtai Fritters” from the same Journal, “Kūtai” provides information about the origins, guardians (kaitiaki), uses, and habitats of this shellfish, which could once be found in many parts of New Zealand.
When people visit Pakeke o Whirikoka, the pā Matawhero Lloyd built, they enter a world that existed hundreds of years ago … Pakeke o Whirikoka is in Whatatutu, a small kāinga north of Gisborne. The original pā, which overlooked the Waipaoa and Mangatū rivers, was once home to Ngāi Tamatea. Matawhero’s tīpuna lived on this land. He wanted to reclaim his people’s heritage by building a living memorial to the past.
This is a retelling of the traditional Māori tale of Rātā and his quest to find a tree to make a waka. In his haste, Rātā forgets to ask permission from Tāne-mahuta, the god of the forest, and finds that each time he chops down his chosen tree, it is mysteriously restored the next day.
Most people think of a kaitiaki as someone who guards or protects the natural world. Maybe they look after a stream or beach, a native species under threat, or a local reserve. The term kaitiakitanga (the act of being a kaitiaki) comes from te ao Māori. It can mean each generation teaches the next about protecting taonga tuku iho – precious resources passed on by the ancestors.
This non-fiction article is based on the work of Pātaka Moore of Te Wānanga-o-Raukawa in Ōtaki. In a talk to local students, he explains the history and significance of the Mangapōuri Stream. He also discusses how the stream, which is now unhealthy, might be restored.
All children know about head lice, and most will want to find out more about them. The detailed information will have a “yuck” appeal to children, but the text doesn’t make judgments about students who might be suffering from head lice.
Using a graphic novel format, the narrator tells a story about her father. Many students will identify with the narrator who thinks her parents are a bit boring – until she finds an old newspaper clipping.
Information and tips for using comics in the classroom:
When she was a girl, Pusi Urale was often told she was kaukalaikiki. The word is informal Samoan and means cheeky or naughty. Mostly it’s used to describe girls who don’t quite behave the way society expects them to. But Pusi doesn’t see being kaukalaikiki as a bad thing.
Heeni Hoterene grew up in Horowhenua. (On her mother’s side, one of her iwi is Ngāti Raukawa ki te Tonga.) The area is famous for its good climate and good soil, and Heeni’s whānau had a big vegie garden. Heeni learnt a lot about gardening from her koro. He traced what he knew back to their tūpuna, who lived on the same land.
Topics: ancestors, astronomy, environment, Hawaiki, kaitiaki, kaitiakitanga, marama, maramataka, Matariki, Mātauranga Māori, moon, new year, Ngāi Tahu, Ngāi Tūhoe, Ngāti Hine, Ngāti Kahungunu, Ngāti Raukawa ki te Tonga, phases of the moon, Puaka, Puanga, seasons, stars, Te Mātahi o te Tau, time, tūpuna, whānau
“Hana’s mum says she’s always wanted to get things right.”
Hana’s in her room with the door closed. She’s dancing in bare feet. There’s just enough space. She turns carefully, feels her calf muscles, strong and tight; concentrates on using her core strength. It’s a classic move, the arabesque. But it can be hard without a bar.
We push up the slope, hands held tight, the sweat like oil between our palms. I squeeze harder. If Grace gets away, she’ll break free and dash up the track. The ground’s hard as concrete. She can run faster than me.
Estuaries are home to many kinds of birds, fish, and plants. An estuary is a place where fresh water from a river or stream mixes with salt water from the sea. Estuaries are different from lakes and rivers because they have tides and salty water.
In 2015, eighty native lizards were moved to Ngā Manu Nature Reserve because their homes were in the path of the new Transmission Gully motorway. The lizards stayed at Ngā Manu until new homes were made for them near the motorway.
by Monique and Pātaka Moore; illustrations by Isobel Joy Te Aho-White
Taniwha have a special relationship with Māori, who tell many stories about them. Taniwha have different roles – and one of these is as kaitiaki. Many taniwha live in or near lakes, rivers, or the sea and help to protect and keep these places safe.
“We’re lost!” Ruby exclaimed, as she struggled to keep up with her brother. They were trying to find their way back to the campground, but the forest looked the same in every direction. “If we’re lost, it’s your fault,” Sefa said. “You ran off after that pīwakawaka.”
Des Heke Kaiawha was a student at Maungatapu School in the 1980s. Since then, he has helped build knowledge of te ao Māori in the school. He spoke to Keri Welham about the waterways of Tauranga and his work to protect them.
I live near the sea, north of Auckland. Above my house, there is a small but welcoming hill. It has a wooden chair and a breathtaking view of the sparkling ocean.
In this narrative, Ani and her parents travel to the countryside to visit Koro and Nanny. Ani wakes up in the night and is frightened of the dark. Koro hears her calling out and comes to comfort her. He takes her outside to show her the stars and tells her they are kaitiaki – guardians to watch over her and keep her safe.
Orange 1
This title is also available as a NZ Sign Language e-book on
iTunes and
GooglePlay.
In 1902, thirteen lives were lost when the SS Ventnor sank off the Hokianga coast in Northland. The ship was carrying the carefully packaged bones of almost five hundred Chinese goldminers on their way home for burial. Despite immediate efforts to retrieve the bones, the ship and its precious cargo were lost. Over the following months, some of the bones washed up on Hokianga beaches. Most of these bones were collected and cared for by local iwi, with the stories of the shipwreck and the Chinese kōiwi passed down across generations of Māori. Over one hundred years later, some of the decendants of the goldminers discovered the fate of the bones and the kindness that iwi had shown and travelled north to learn more. A shared respect for the ancestors has since drawn together Chinese New Zealand communities and the iwi who are now kaitiaki of the goldminers’ remains.