Te Reo Wānanga
Te reo Māori is a taonga (treasure) that embodies the spirit and identity of tangata whenua, the Māori people of Aotearoa. As the indigenous language of our tīpuna, te reo carries with it our whakapapa, tikanga, and worldview unique to Māori. It is a vehicle for mātauranga Māori (Māori knowledge) that connects us to the past, grounds us in the present, and guides us toward the future. Each Kupu (word) , phrase, and whakataukī (proverb) holds within it the wisdom of our tīpuna (ancestors), encapsulating a way of seeing and being that resonates deeply with us as tangata whenua (Waitangi Tribunal, 1986).
Language is essential to the survival of any culture, but for Māori, it is also tied to our identity and our rights as indigenous people. Colonization threatened the very existence of te reo Māori, as generations of tangata whenua were discouraged or outright forbidden from speaking it in schools and other public spaces (Smith, 1999). This loss had devastating impacts, disconnecting us from our cultural knowledge and identity. Today, however, the revitalization of te reo Māori is a powerful act of resilience, reclaiming our voice and reconnecting with our tīpuna. By embracing te reo, we uphold the mana (honour) of our people and empower the resilience of our tīpuna.
Indigenous languages like te reo Māori are invaluable not just for communication but also for the transmission of mātauranga Māori through oral traditions such as waiata (songs), mōteatea (chants), and whaikōrero (formal speeches). These forms of expression carry not only words but also the cadence, tone, and intent of our ancestors, bringing the past to life and passing it down through the generations. The loss of te reo would mean the loss of these unique forms of knowledge transmission, as many Māori concepts do not have direct translations in other languages. For example, concepts like "manaakitanga" (hospitality and generosity), "whakapapa" (genealogy and interconnectedness), and "tapu" (sacredness) hold deep cultural and spiritual significance that English words cannot fully encapsulate (Royal, 2009).
Revitalizing te reo Māori is about reclaiming and revitalizing our mātauranga, tikanga (customs), and identity as tangata whenua. It is a key part of healing from the wounds of colonization, as the language helps us re-establish a sense of belonging and pride. When we speak te reo, we reaffirm our relationship with the whenua (land) and uphold the values that define us as Tangata Whenua. The resurgence of te reo Māori also strengthens our connections across generations, allowing rangatahi (young people) to see themselves reflected in their language, heritage, and culture.
In a world that increasingly values multiculturalism and diversity, te reo Māori stands as a reminder of our right as tangata whenua to preserve, protect, and pass on our language and knowledge. The revitalization of te reo is not just for Māori; it benefits all of Aotearoa, allowing us to celebrate and uphold the unique culture that is part of our nation’s identity. As tangata whenua, our language, our mātauranga, and our cultural expressions are integral to the spirit of Aotearoa and contribute to a more inclusive, understanding, and respectful society (Durie, 1998).
References
- Durie, M. (1998). *Te mana, te kawanatanga: The politics of Māori self-determination*. Oxford University Press.
- Royal, T. A. C. (2009). *Mātauranga Māori: An introduction*. Te Whare Wānanga o Awanuiārangi.
- Smith, L. T. (1999). *Decolonizing methodologies: Research and indigenous peoples*. Zed Books.
- Waitangi Tribunal. (1986). *Report of the Waitangi Tribunal on the Te Reo Māori Claim*.
Te reo Māori contains concepts that have historically been mistranslated or simplified, often with significant consequences for how Māori society and our values are perceived. One example is the translation of "iwi" as "tribe," a term that conveys an image of a small, fragmented social group, often seen as inferior to Western nations. In reality, "iwi" carries the meaning of "nation," which acknowledges the organized, autonomous, and large-scale societies that existed among tangata whenua before colonization. Translating "iwi" as "nation" places Māori social structures on equal footing with the British and other European nations, emphasizing that tangata whenua were not "uncivilized tribes" but sovereign nations with governance, laws, and complex social structures (Smith, 1999).Such mistranslations weren’t just linguistic errors; they shaped policies and attitudes that furthered colonization. By framing "iwi" as tribes rather than nations, British authorities could justify treating Tangata Whenua as subjects to be controlled rather than equals in partnership. This contributed to the narrative that Tangata Whenua were in need of governance and civilization, opening the door to land confiscations and the erosion of Māori sovereignty (Durie, 1998).
Mana Whenua Aotearoa strive to invoke whakaaro (thoughts) of alternative, possibly more accurate translations that reflect the true depth of Tikanga Māori and what our tīpuna were sharing intergeneartionally.
By doing so, they aim to provide both te reo Māori and English speakers with a clearer, more respectful understanding of Tangata Whenua social structures and values.
For example, translating "rangatira* not as "chief" but as "leader" acknowledges that Māori leadership was not about hierarchical control but was rooted in service to the people and the land. Similarly, terms like "whenua", often reduced to "land," are expanded to include its meaning as "placenta," underscoring the kinship Tangata Whenua feel with the earth and the responsibility to care for it. By restoring these meanings, we as tangata whenua reclaim our cultural narrative, resisting colonial interpretations and promoting a deeper understanding across cultures. This reclamation is vital to ensuring that our language, values, and structures are respected and accurately represented in Aotearoa. As Tangata Whenua continue to reclaim and reframe our language, we lay the foundation for a future in which te reo Māori not only survives but thrives, enriching all who call Aotearoa home.
References
- Durie, M. (1998). *Te mana, te kawanatanga: The politics of Māori self-determination*. Oxford University Press.
- Smith, L. T. (1999). *Decolonizing methodologies: Research and indigenous peoples*. Zed Books.