Ngätoroirangi, For the Teacher

This is to acknowledge all those who have helped us: To the House of Te Heuheu who guided and supported us; to Sean Ogden for the greeting; to Wätene Kaihau, Anihaera Wharerau, Rongomai Te Hei and Simon Wi Rutene who portrayed the characters in the book; to Reed for the parts of the karakia, ‘Ka ü ki Matanuku’ from the book Tüwharetoa, by John Grace (p.9); to the Ministry for the Environment and Rangi Hetet for the carving of Ngätoroirangi (p.11); to the Alexander Turnbull Library for the photograph of Ökahukura (p.23); to Te Papa Press, Te Papa Tongarewa, for the section from Te Whare Kohanga, by Elsdon Best (p.29); to G.N.S. for the map of volcanic areas on the back cover; to märeikura and the teachers that trialled this book; to Huatau who looked at syntax and style.

Writers: Anahera Bowen and Hëni Wirihana Te Rei

Editors: märeikura ltd & Hana Pömare

Designer: Turi Park, native limited

Project Manager: Simon Wi Rutene

This book was published in 2004for the Ministry of Education by

H.A.N.A. Ltd.P O Box 12 594Thorndon, WellingtonNew Zealand

© The Crown

All rights reserved. All enquiries to the publisher.

Dewey No 398.20993

Item number 10791

Contents

Greeting x

Introduction x

Lesson Plans

1. Lineage x

2. Different Values x

3. Courtship x

4. The Role of the Chief x

5. Fissures x

Social Studies Framework x

Copymasters x

Glossary

He Maioha

Tènei ka tù ki te arongaNà ko te toka tìtòheaTe hiahia, te korongaKia ekea ngà tapuwae o NgàtoroKi te tama a Rangi MatuaKi te tama a Nuku te whenuaPiki mai! Piki mai!Te matatihi o te rangiKake mai! Kake mai!Te tautara o te maungaPiki ake! Kake ake!Ki te toi matamataPiki ake! Kake ake!Ki te keokeongaMànuka ana te toaHei manawa whakataraKi ngà waewae màròròKi ngà ringa hìtamotamoTò tihi ka riro e tokaPurea ai ki te hau a TàwhiriMaioha atu! Maioha atu!Kia mau! Kia ita!Ki te taketake a te pikinga eTìhei mauri ora!

Ki a Rangi Matua, ki a Papahurinuku, ki ngà nui o tua mai i te kitenga tangata. Wàhia nei ènei tuhinga ki ngà whakaaro e tika ana ki a koutou. Ngà kaha mai i te rangi, ngà kaha mai i te whenua, tù tonu kia ita.

Ka tika rà kia mihia ngà tùpuna nà ràtou ènei kupu i waha mai i ngà tau onamata, kia taea e ènei whakatupuranga te whàwhà i aua kupu nui whakaharahara. Me he roimata hei tangi, ka riringihia ki ngà mate o ngà iwi o te motu nei o Hawaiki tautau. Otirà, o Hawaiki runga, o Hawaiki raro, o Hawaiki rà anò. Arà, ko ràtou mà kei ngà takotoranga maha o aua tini kàinga, takoto ake aiki te màriretanga o te moenga roa kua whakaritea mò koutou. Kàti, kua ea.

Tae atu ki ngà maunga o te kòrero nei, me òna iwi whànui o Te Arawa nui tonu, o Ngàti Tùwharetoa, atu ki ngà uri o te hunga nò ràtou pono ènei kòrero. Kei ngà whatu e kai ake nei i te kupu kua tàngia mò ngà maunga kòrero o ngà iwi, tènà rà koutou katoa. Nau mai, whakatau mai ki te takotoranga o ènei kòrero. Ehara i te mea he mea i waihangatia, heoi, nà ràtou mà i takoto ai ki ngà tòrere o aua maunga e kòrero ake nei. Nòna hoki, nò te maunga tòna kòrero. Ko tà màtou, he tuhi kia taea te pànui a te karu, me te rongo a te taringa.

Ka huri taku aro ki ngà maunga tìtòhea nò reira te àwhina mòku. Kia tù ake ai au ki te tara kua pàkia e ngà hau kòkòuri a Tàwhirimàtea. Kia purea ai ki ngà pungawere, arà he whanga hau. Matua te whakaaro, matua te kòrero, matua te kupu e.

Mauri ora ki a tàtou.

[This should be retained in the original. It is inappropriate to translate a maioha such as this – translator]

[Page 3]Introduction

This is a project to heighten students' awareness of the world around them.

“The student stands confidently in the Māori world and the wider world.”

He Puia, he iwi: Ngātoroirangi has been published as a resource to support the Social Studies curriculum. It is a story about the deeds of Ngātoroirangi and his role in bringing volcanic fire from Hawaiki to New Zealand.

Ngātoroirangi is written in the style of traditional Māori poetry. It is written as a traditional song that tells how he claimed parts the land after his arrival here on board the Arawa canoe. This is a beautiful example of how our forbears passed on history and genealogy in poetic form in accordance with the values of the time.

The book Ngätoroirangi was originally designed for students in Mäori immersion classes, and has now been translated into English for use in the Mainstream. It is designed to motivate the student to delve into Te Waiora of Täne-i-te-Wänanga. Ngätoroirangi, For the Teacher was initially produced for teachers in Mäori language immersion classrooms. This version is a direct translation. The hope is that this book will assist those who are teaching in the Mainstream and wish to implement Mäori language and culture into their programmes.

A CD has been published in conjunction with the web based resource and can be found at www.tki.org.nz/r/maori/puia. On it can be found: For the Teacher in PDF format; a collection of photographs; instructions on the cover of the disk with website help pages; the story and interactive information for further exploration.

The three processes and five strands of the Social Studies curriculum form the basis for this learning. The achievement objectives selected in the Activities are from levels 3 to 4.

Here are some closing remarks by Te Whakahoro:

“There is no one way for tribal customs. Each tribe has its experts, its customs and its organisations. If a tribe moves on, so also do its experts, customs and organisations. Therefore, hold fast to your own. Leave others alone. It is for their descendants to retain their own stories. But, hold fast to the stories of your

parents and forbears. When this is done appropriately, they will leave you some knowledge to treasure.”

Unit Plan 1Lineage

Mäori values relating to inherited abilities and skills are examined.

You will need:

some scissorscrayons or felt penscardboardcopymasters 1A, 1E, 1HNgätoroirangi, by Hëmi te PeetiEnglish – Mäori Dictionary, by Hone NgataTikanga Whakaaro, by Cleve BarlowThe Whare Kohanga & its Lore, by Elsdon BestNgä Pepeha a ngä Tïpuna, by Hirini Moko Mead & Neil GroveDictionary of the Mäori Language, by H.W.Williams

Activity 1

The values Mäori associate with lineage are discussed through analysis of these key words. This is a group activity which takes 30 minutes to complete.

Photocopy the copymaster 1A (page 26) onto card. Cut up the word cards.

Distribute the word cards to the students working in their groups. There should be six groups with each group getting two word cards.

Students look for definitions in the various dictionaries. They write down their definitions for the words.

Each group gives its definitions for the words to the class.

Discuss the values that underlie these word definitions.

Activity 2

Students learn the line of descent to Ngätoroirangi and then on to Tüwharetoa.

This is an activity for pairs and takes one hour to complete.

Photocopy copymaster 1E (page 27) so there is one copy for each pair of students. Cut up the cards of ancestral names, put them in envelopes, and give one envelope to each pair.

The teacher recites the genealogy while each pair organises the names in correct sequence. When the teacher sees that every pair’s sequence is correct, time is given for the students to memorise this genealogy.

Pühaorangi begatOhomairangi, who begatRuamuturangi, who begatTaunga, who begatAtuamatua, who begatRakauri, who begatNgätoroirangi, who begatTangihia, who begatTangimona, who begat,Kahukura, who begatRangitakumu, who begatMawakenui, who begatMawakeroa, who begatMawaketaupö, who marriedHaahuru, who gave birth toTüwharetoa

One student mixes up the name cards and the other puts them in order until the genealogy is memorised.

Activity 3

Students carefully research the expression ‘whäriki takapau’ (cermonial marriage and birth mat). This is a group activity and takes 30 minutes to complete.

Make copies of copymaster 1H (page 28) and give one table to each group.

Students collect and write down the various definitions given in the dictionaries and reference books.

Students consider the explanations they have gathered and put a [tick symbol], x, or ? on the far right side of the table depending on the aptness of each definitions to the expression, “Te whäriki takapau o Ohomairangi”.

Photocopy copymaster 1L (page 29) and give copies to the groups to read. Write down the sentences that are relevant to the table.

Look at the book Ngä Pepeha a ngä Tïpuna, compiled by Hirini Moko Mead and Neil Grove. Read the proverbial saying number 711. Write down that definitions in the table as well.

To conclude, there is a collection of broad definitions in the table. Each student now thinks about this question, “What is the real meaning of the “whäriki takapau”? Each student writes down in their own words what they think.

Assessment

The student has learnt some definitions for the Mäori values written on the cards.

The student has memorised the generations in Ngätoroirangi’s genealogy and can recite them.

The student has finished filling in the table with his definitions of the ‘whäriki takapau’ and has written down his own thoughts.

Resources

NgätoroirangiHëmi Te Peeti, H.A.N.A. Ltd. (2004)

English – Mäori DictionaryHone Ngata, Learning Media Ltd. (1993)

Tikanga WhakaaroCleve Barlow, Oxford University Press (1991)

The Whare Kohanga & its LoreElsdon Best, Te Papatongarewa (1929)

Ngä Pepeha a ngä TïpunaHirini Moko Mead & Neil Grove, Victoria University Press (2002)

Dictionary of the Mäori LanguageH.W. Williams, GP Publications Ltd. (7th edition 1971)

Unit Plan 2

Different Values

“Ka ü ki matanuku,Ka ü ki MatarangiKa ü ki tënei whenua,Hei whenua,

Muau e kai te manawa o tauhou!’ Ngätoroirangi

(I arrive where unknown earth is under my feet, I arrive where a new sky is above me; I arrive at this land, A resting-place for me;O Spirit of the Earth. The humble stranger Offers his heart as food for thee!)

Different values relating to the use of environmental resources are examined. Students research the reasons why the values of different groups are different.

You will need:

3 large sheets of paper gluemagazines printing brushcopymaster 2 printerphotocopiercomputer and Internet connection

Activity 1

Students write an essay in support of Te Heuheu Tükino IV’s sacred gift to the people of New Zealand. It is both an activity for an individual as well as for the whole class and takes one hour to complete.

The magnificent Tongariro area, the sacred gift of Te Heuheu Tükino IV (Horonuku) of Ngäti Tüwharetoa to all the peoples of New Zealand in 1887, is now a national park.

Today the Tongariro National Park is one of the best natural environments in New Zealand and is used in many different ways. Mount Ruapehu is a favourite place for skiing. Tokaanu and Wairäkei are some of the places where hot and boiling springs are piped away, converted to geothermal electricity, and also pumped to homes and hotels.

Print off Sir Hepi Te Heuheu’s foreword on copymaster 2 (page 30). Give it to students to read. The article is in English.

Discuss the values of that period relating to the gifting of land.

Each student should plan what they will say to commemorate and promote this gift.

The teacher will set out some conventions for supportive commemorative writing to assist the students.

Activity 2

The work that the Department of Conservation carries out can be seen on their website. This is a group activity and takes 2 hours to complete.

The Department of Conservation is the organisation most associated with the environment of Tongariro these days. It is a government department, charged with caring for the environment.

The students read the information about looking after children in the bush, and on mountains so they don’t get hurt.

Look at this website www.doc.govt.nz/Explore/Children.asp

Each group then makes a large chart (it should be about A3 in size) which shows the main things you need to do to keep safe when going into the bush.

Activity 3

There are some private organisations that make a lot of money from the natural resources of Tongariro. Students find out the costs for some of the recreational activities in and around Tongariro. This is a group activity and takes 1 hour to complete.

Students find some of the costs for various recreational activities in Tongariro National Park. This information is on the Internet. Look at the Resources section that follows for some of these.

Display the information in a table. Here is an example:

Type of activity Cost for 1 person Cost for a family

Renting skis and ski boots

Cost of chair lifts

Food for the day

Accommodation for 1 night

Dinner and breakfast

Miscellaneous costs

Total $ $

What are some other things you can do at Tongariro these days? Are there any free activities?

Activity 4

Students consider three groups with different values. They are Ngäti Tüwharetoa, the Department of Conservation and the community that uses this area for recreation. This is a group activity and takes 1 hour to complete.

Divide the class into three different groups. One is Ngäti Tüwharetoa, one is the Department of Conservation, and the other is the recreational community.

Each group completes a picture that clearly shows that group’s values in regard to the Tongariro area.

Pictures are cut out of magazines, photocopied from books, or printed off from the Internet.

They are stuck on as a collage that shows each group’s perspective.

Assessment

The student has written a commemorative essay.

Safety conventions for people going into the bush have been examined and a chart has been drawn up to guide those going into the bush.

The costs for recreational activities in Tongariro National Park have been researched on the Internet, and written out in the form of a table.

Pictures showing the different values of three groups have been collated and made into a collage.

Resources

NgätoroirangiHëmi Te Peeti, H.A.N.A. Ltd. (2004)

The Restless LandTongariro/Taupo Conservancy, Department of Conservation and Tongariro Natural History Society (Inc.) (1998)

Tongariro, a sacred giftCraig Potton, Craig Potton & Lansdowne Press (1987)

www.doc.govt.nz/Explore/001~National-Parks/Tongariro-National-Park/index.aspRecreational activities that you can do in Tongariro National Park.

www.doc.govt.nz/Explore/Children.aspInformation on child safety in the bush.

Unit Plan 3

Courtship

Students study traditional Mäori poetry and the ways in which people expressed their love for each other in the past.

You will need:

a CD playerphotocopy masters 3A and 3Ethe CD – He Puia, he iwi

Activity 1

Students study the famous song Ka Eke ki Wairaka (I came to the crest of Öwairaka) by Rihi Puhiwahine of Ngäti Tüwharetoa. This is an activity for the whole class and takes 3 hours to complete.

Discuss the teaching methods used by the Mäori in the past to memorise things that were of great importance to them. Write the students’ answers on the blackboard.

Discuss the advantages of these teaching methods. Choose one of these teaching methods to help you learn the song Ka Eke ki Wairaka.

To help you, the words are on copymaster 3A (page 31) and the tune is on the CD He Puia, he Iwi.

Activity 2

The poem, Ka Eke ki Wairaka, is dramatised. Drama is another good way for students to learn this love song. Puhiwahine, Te Toko and her brothers are the characters. This is a group activity and takes 1 hour to complete.

Puhiwahine composed this love song about Mahutu To Toko of the Tainui canoe. They were lovers, but Rihi’s brothers did not agree with their being together. Consequently, Rihi was taken back to Taupö by her brothers. Her love tormented Rihi and she composed her love song Ka Eke ki Wairaka.

Allow the students to create a play, with four students in each dramatic group. They act out the roles of Puhiwahine, her brothers and Te Toko.

The teacher helps by explaining the underlying meaning of the song and helping the students to bring their creativity to the fore.

Give this character information to the students:

You are Puhiwahine. Your brothers want you and Te Toko to split up, and for you to return home to Taupuo. You don’t want to return.

What are some of the things you might say to urge and encourage your brothers to let you stay?

Puhiwahine’s brothers strongly urge her to return home with them. Perhaps they tell her that her family back home will not agree to her and Te Toko staying together, because they are closely related.

They might also say that their father will be very angry with them if Puhiwahine does not return home. There could be a battle between the two tribes.

Te Toko begs the brothers to let Puhiwahine stay amongst his own people Ngäti Maniapoto, who will look after her. He says that because of his great love for Puhiwahine, he will never mistreat her or abuse her mana as Ngäti Tüwharetoa.

When they are ready, they act it out in front of the whole class.

Activity 3

‘Aroha’ (Love) as it was in their time is discussed and compared with how it might be today

Mahutu Te Toko also composed a love song about Rihi Puhiwahine. At an important occasion the two met each other once again. Although many years had gone by they still loved each other. At that hui Rihi Puhiwahine stood and sang her love song Ka Eke ki Wairaka. Te Toko in turn stood and sang to Rihi. While they were singing, they shed tears for one another.

The story of Rihi Puhiwahine and Mahutu Te Toko is a favourite love story. Their love for each other endured, despite the passing years.

Listen to Te Toko’s love song. It’s on the CD He Puia, he Iwi.

Study the words. The words and some definitions are on copymaster 3E (page 32).

You and the students discuss some other famous love affairs.

Ask them to collect some love stories and to read them out aloud to the class.

Ask students to think carefully about love stories in history and contemporary love stories.

Here are some model questions:

What do you know about these customs?

What are today’s customs for people marrying or living together?

What were the customs in the past for people marrying?

What are the real reasons for these customs?

The answers are written in the form of a table.

Discuss whether there are any good reasons for following those ancient customs today.

Should they be adhered to, or not?

Why did they think this?

Assessment

They have written their answers as a table. The words and the tune have been memorised.

The roles of Puhiwahine and the other characters of the story have been acted out.

Customs about a man and a woman marrying have been studied as well as the courtship traditions of the past and present.

Resources

He Waiata Onamata – Songs From the PastTe Reo Rangatira Trust (1998)

Tikanga WhakaaroCleve Barlow, Oxford University Press (1994)

Te Whare Kohanga and its LoreElsdon Best, Te Papatongarewa (1929)

Unit Plan 4

The Role of a Chief

Ngätoroirangi’s marvellous deeds are studied and the elements and qualities of chieftainship in the past are explored by the students. Those aspects of chieftainship are then contrasted with today’s.

You will need:

an envelope scissorsa hard surface black paper, size A3art equipment glue stickscopymaster 4Heroes, by Alan DuffNgā Tāngata Taumata Rau, 1769-1869, by the Department of Internal AffairsNgātoroirangi, by Hēmi Te Peeti

Activity 1

A look at the qualities of a chief. This is an activity for pairs and takes 1 hour to complete.

Here is a short explanation of the qualities of a chief from a Mäori perspective:

Kï tahi (single utterance) – true to his word

Mate ururoa (die like a shark) – puts a lot of effort into completing his work

Ringa whero (red hand) – hardworking, industrious

Manaakitanga (hospitality) – looks after people very well

Write these words on the blackboard:mana tangata (human prestige)

mana atua (divine prestige)whakapapa (genealogy)

Ask the students working in pairs to divide up the sentences, three to each of these important qualities.

Each pair discusses why they divided them up in the way they did.

Some report on the reasons why they did things a certain way.

Activity 2

This is an activity to list the chiefly deeds of this ancestor. It’s an activity for an individual and takes one hour to complete.

The teacher draws a table (3 x 3 boxes) on a sheet of A4 paper. The numbers 1–9 are written in the boxes.

Photocopy the sheet of paper so there is one for each student. Give the tables out to the students.

Read out the nine sentences on copymaster 4 (page 33) slowly to the students.

Ask the students to draw a picture for each sentence in the boxes of the table while you are reading these aloud.

Put the sentences (cut up from copymaster 4) into envelopes and jumble these up. Give one envelope to each student.

Ask the students to cut up the table page into 9 parts.

Stick them to the black sheet of paper in the order (1–9).

Then stick the sentences (1–9) under the correct picture.

Discuss your work in pairs.

Activity 3

The deeds of the chief Ngätoroirangi are shown through art. This is an activity for an individual and takes 1 hour to complete.

The student should choose a sentence and his own small picture.

The teacher chooses the art form and gives guidance in the art skill required.

The time allowed for the artwork is sufficient for the student to complete it to their satisfaction.

The student considers this question “What characteristics of a chief does this picture show?”

The student writes a paragraph about his picture and adds it below.

The pictures and the paragraphs are hung up on the wall under the label, ‘Ngätoroirangi’s proof of chieftainship.’

Activity 4

The student researches information about a famous Mäori person. This is a research activity for an individual and takes 45 minutes to complete.

The student chooses one of these famous people

Past PresentHinemoa Your grandmother or grandfatherMäui Wairangi KoopuTe Puea Hērangi Keisha Castle-HughesTe Rauparaha Te AtairangikähuSomebody else Somebody else

The teacher prepares books, articles and finds websites (about these famous people) to assist the students.

The student answers these questions while writing his synopsis of the famous person.

1. What is this person’s name?

2. What are this person’s canoe, tribe or tribes?

3. What important things did this person do to make them famous?

4. Was the person you chose a chief or a famous person?

The synopsis should be 2–3 paragraphs long.

Activity 5

This activity is writing a biography where the student collates information from books about a person. This is an activity for an individual.

Write these questions on the blackboard to focus the piece of biographical writing.

What are the remarkable things about the life of this person?

Did the person enjoy doing the things he or she did?

Name one of the inspiring things that this person did?

What were the important things that this person achieved?

Write these questions also to focus the way in which information is gathered:

What information did you find that really shows how famous the person is or was?

Where did this information come from?

Which information did you leave out and which did you include in your piece of writing? Why?

Present the writing using Power Point.

To conclude, set up a Celebrating Chiefs Day.

Display the students’ research.

Celebrate another chief that has been identified by creating a display for the whole class.

Assessment

The student can identify the main ideas about Ngätoroirangi from their readings.

The student has drawn pictures that capture these main ideas.

The student can research information about the qualities of a chief in the 20 th

century.

The student has learnt to collate information about a famous person.

The student has written a biography and displayed it to all.

Resources

NgätoroirangiHëmi Te Peeti, H.A.N.A. Ltd. (2004)

HeroesAlan Duff, Random House N.Z. (2000)

Ngä Tängata Taumata Rau1769–1869, Department of Internal Affairs (1990)

www.dnzb.govt.nz/dnzb/Maori_default.aspNew Zealand Dictionary of Biographies website

Unit Plan 5

Fissures

What Mäori and the scientific world think about the coming of volcanic and geothermal activity to New Zealand is examined.

You will need:

oil baking sodasugar golden syrupsaucepan spoondish claybaking dish waterworld atlascopymaster 5

Activity 1

The coming of Te Hoata and Te Pupu is shown on a map. This is an activity for an individual and takes 45 minutes to complete.

According to scientists, continental drift puts stress on the land, which then leads to volcanoes erupting and geothermal activity. The heat of the mantle under the Earth’s crust pushes upwards and the locations where drifting continents meet are the ones most prone to volcanoes, geothermal activity and earthquakes.

Give students a copy of the map of the North Island which is on copymaster 5 (page 35).

The teacher reads aloud Ngätoroirangi’s verses (pages 13–16) that relate to the path that Te Hoata and Te Pupü followed to reach Ngätoroirangi.

The student marks the places mentioned on the map plus other places where they know there are volcanoes or hot springs. An atlas would assist the students.

The fissure in the Earth’s crust is looked at in the New Zealand Historical Atlas.

Discuss what you think about the fissure.

Activity 2

Students make hokey pokey so they can get a good idea about the qualities of lava. This is a group activity and takes 30 minutes to complete.

One saucepan and baking dish is allocated to each group. Follow safety precautions for the kitchen so students don’t get hurt.

Put five tablespoons of sugar and two tablespoons of golden syrup into the saucepan.

Stir and cook gently on the stove. Keep stirring until the mixture is boiling. Reduce heat and gently cook for 4 minutes.

Stir occasionally

Remove the saucepan from the stove and add one teaspoon of baking soda to the mixture.

Stir again, and pour out into a greased dish.

Before eating this sweet, talk about what happened when you added the baking soda. It is similar to what happens when lava flows from an active volcano.

Activity 3

In this activity students look at some ways in which people interact with the environment. This is a group activity and takes 1 hour to complete.

Each student imagines that they are a chief who is looking for a home for his people.

They think about building shelters, gathering food and so on.

The students focus on the pä below the Ketetahi hot springs. There is a picture in the book Tongariro, a sacred gift by Craig Potton (page 126).

They study the picture of the meeting house below the Ketetahi hot springs and discuss the environmental conditions where the meeting house at Ötükou was standing.

Some questions for the students:

1. What do you think were the real reasons why the house was built in this location?

2. What were some of the environmental aspects not conducive to the good health of those living there?

3. These days, what are some of the uses of these areas in the Tongariro district?

Some model answers:

1. It is close to Lake Rotoaira, where fresh water can be found. The Ketetahi hot springs were used for bathing and cooking. The place where the house was standing is level (that is, the land is quite flat), and therefore good for food cultivation.

2. A volcanic area may not be good as there is a danger of an eruption. It may also not be good because of snow, the wind from the south and because it could be too cold.

3. This area is used nowadays for skiing and tramping. Various recreational activities are organised for tourists here. The Department of Conservation carries out conservation work and scientists do research work.

Activity 4

This is an activity for an individual using clay and takes 30 minutes to complete

Each student sits with a piece of clay, a jar of water and a small stick in front of them.

The students are blindfolded so they can’t see the clay.

The teacher plays the song Ka Eke ki Wairaka or reads the Ngätoroirangi story.

The students create a shape that shows how they understand a ‘fissure in the Earth’s crust’.

A fissure is a tear in the skin of Papatüänuku. Inside Papatüänuku’s womb Rūaumoko moves about. The fissure in Papatüänuku’s skin was carved out by Te Hoata and Te Pupü.

The drifting continents move, push and rend Papatüänuku’s skin and earthquakes, volcanoes and geothermal activity result.

The activity should take about 20 minutes. Each child should breathe onto the object he created to instill it with mauri (essential life essence).

Each student then talks about his creation.

There is discussion about whether to take the clay objects home, get them fired, or take them outside and place them in Papatüänuku and allow time, and erosion through wind and rain, to return them to their mother, Papatüänuku.

Assessment

The student has created a map showing the route Te Hoata and Te Pupü took when they brought volcanoes and hot springs to New Zealand.

The student has a good understanding of some scientific concepts about the origin of volcanoes and geothermal activity.

They have worked together to make hokey pokey, and the real assessment was deciding how good it tasted!

The student understands some ways in which people interact with the environment, in other words, why people decide that a certain location is a good place to live.

They have created a clay structure that relates to a fissure in the Earth’s crust, and have talked about it.

Resources

Volcanoes of the South Wind – A field guide to the Volcanoes and Landscape of Tongariro National ParkKaren Williams, Tongariro Natural Historical Society (Inc.) N.Z. (2001)

Tongariro, a sacred giftCraig Potton, Lansdowne Press & Craig Potton (1987)

The Restless Land: Stories of Tongariro National Park World Heritage AreaTongariro/Taupo Conservancy Department of Conservation & Tongariro Natural History Society (Inc.) (1998)

Discover New Zealand Volcanic PlacesGordon Ell Press (1986)

New Zealand Historical Atlas, Ko Papatüänuku e Takoto NeiBateman & The Department of Internal Affairs (1997)

Social Studies Framework

Lesson Plan Overview Hei Puia, he Iwi Strand1.Lineage

Muaori values relating to inherited abilities and skills are examined

Ngätoroirangi verses 1–2, pages 1–2

Culture and Heritage, Level 4, page 56-57

2.Different Values

Different values relating to the use of environmental resources are examined. Students research the reasons why the values of different groups are different.

Ngätoroirangi verse 16, pages 16

Resources and Economic Activity, level 4, page 47

3.Courtship

Students seek understanding about marriage and courtship customs in the past and compare them to courtship customs today

Ngätoroirangi verses 12–14, pages 12–14

Time, Continuity and Change, levels 3–4. page 72-73

4.The Role of the Chief

Ngātoroirangi’s marvellous deeds are studied and the elements and

Ngätoroirangi verses 1–16, pages 1–16

Social Organisation, level 3, page 32-34

qualities of chieftainship in the past are explored by the students. These aspects of chieftainship are then contrasted with today’s

5.Fissures

What Māori and the scientific world think about the ways in which volcanic and geothermal activity came to New Zealand is examined.

Ngätoroirangi verses 13–16, pages 13–16

Place and Environment, level 4, page 93-95

[Pg 25]Primary Objective Achievement Objective ProcessThrough knowledge of the strands the student will understand: the role of culture

and heritage in shaping the identity of a person

the nature and occurrence of cultural cooperation.

The student can demonstrate his knowledge and understanding of: the reasons for and

the ways in which individuals and groups pass on their culture and heritage to ensure its continuation.

Inquiry, levels 3–4, bullet points 2,3,4Values Exploration, levels 3–4, bullet point 1

Through knowledge of the strands the student will understand: the reason for and

ways in which people value and develop resources.

The student can demonstrate his knowledge and understanding of: the reasons for and

the ways in which people view and use resources differently and the ways in which those occur.

the reasons for and the ways in which individuals and groups safeguard the rights of the

Values Exploration, levels 3–4, bullet points 1, 2, 3

consumer.Through knowledge of the strands the student will understand: the relationship

between people and their circumstances over time.

The student can demonstrate his knowledge and understanding of: the ways in which

thoughts and activities of people in the past influenced others .

the ways in which individuals and groups can respond to change.

Social Decision Making, levels 3–4, bullet points 1, 3

Through knowledge of the strands the student will understand: the rights, roles and

responsibilities of people when cooperating in groups.

The student can demonstrate his knowledge and understanding of: the ways in which

leaders of groups are appointed and controlled .

Inquiry, levels 3–4, bullet points 1, 2Values Exploration, levels 3–4, bullet point 1

Through knowledge of the strands the student will understand: the way people

interact with their place and environment.

The student can demonstrate his/her knowledge and understanding of: the ways in the past in

which location reflected the interaction of people with the environment

the reason for and the ways in which people knew about location and environment.

Inquiry, levels 3–4, bullet points 2, 3, 4Social Decision Making, levels 3–4, bullet point 2

Lineage – copymaster 1A

mauri (essential life force) pümanawa (ability)auahatanga (creativity) tapu (restricted, sacred)mana (prestige) ihi (charisma)wehi (awe inspiring) hinengaro (intellect)whatumanawa (emotions) ngäkau (commitment)ihomatua (mind) wairua (spirit)

Lineage – copymaster 1E

Pühaorangi who begat Tangimoanawho begat Ohomairangi who begat Kahukurawho begat Ruamuturangi who begat Rangitakaumuwho begat Taunga who begat Mawekenuiwho begat Atuamatua who begat Mawekeroawho begat Rakauri who begat Mawaketaupöwho begat Ngätoroirangi who married Haahuruwho begat Tangihia and Tüwharetoa was born

Lineage – copymaster 1HThe name of the book

Page Relevance The explanation of ‘whäriki takapau’ (a ceremonial mat associated with wedlock and birth

Lineage – copymaster 1I

The Nest House (The House of Birth)

The following words were spoken by Hori Waipawa in 1893

Mäori women did not die giving birth. No matter what size of child a Maori woman gave birth to, she never died. Mäori women were fit, strong and very healthy and very knowledgeable about giving birth and not dying as a consequence. Nowadays too many Mäori women are dying and there are perhaps between one hundred and two hundred dying each year.

This problem of Mäori women dying is caused by Päkehä medicine, as well as Päkehä food, Päkehä clothing, with more dying from a Päkehä-type death than from old age. One of the problems is that Mäori have forsaken their mana as Mäori, their karakia, their Mäori tapu, all their rituals, their forms of clothing and their foods. Mäori have become Päkehä, with Päkehä food, clothing, and medicines, with many Mäori women dying as a result.

Hine-rauwharangi was born in the Aonui month of the Orongonui season. The mother was taken into Hui-te-ananui house with her new daughter. After the cutting of the umbilical cord from her highborn daughter, the daughter was brought out to the front of the house to sit on the special mats with her mother. Groups of people approached the Hui-te-ananui marae. Tupai, Tane’s younger brother, stood up with the sacred vessel, took the infant in his arms and said the following karakia:

Nau mai, E hine wairoro!Whakaea, whakaea to uru tapuWhakaea, whakaea to uru tipuaWhakaea, whakaea to uru waiora ki taiao neiE tipu, e rea, E hine kahurangi ariki!Whakamau tai, whakamau o RongoWhakamau taketake toitu ki taiao nei, E hine ariki rangi…e!E tipu, e rea koe he whatu ioio nui, he whatu io matuaHe io taketake ki taiao nei, E Hine-rauwharangi…e!

(Welcome, intelligent girl!Fulfil the promise of your sacred entry to this worldFulfil the promise of your semi-divine entry to this worldFulfil the promise of your healthy entry into the world around you.Grow, and flourish you most highborn of daughters!Control the tides (like Rona), control the growing seasonsControl our basic environment, oh great chieftainess!Grow and flourish as our eyes, the eyes of a parent, As unshakeable eyes for the world around us, oh Hine-rauwharangi.)

The people stood to welcome Hine-tïtama and Hine-rauwharangi. When the welcome ceremony was finished, the ceremonial mat was taken away and laid out beside the river. The Hiene-tïtama and Hine-rauwharangi were seated upon it. The priest went down and stood waist-deep in the water. He then took Hine-rauwharangi and cermonially baptised her with the baptismal rite of the uppermost of the twelve heavens.

Taken from the book Te Whare Kohanga and its Lore, by Elsdon Best, Te Papa press, Te Papa Tongarewa, first edition in 1929, bulletin 13, Dominion Museum.

Different Values – copymaster 2

Whatungarongaro te tangataToitü te whenua

Man passes but the land endures.

The spiritual association with the mountains remains with us today.

An inalienable association, fused by the high priest Ngätoroirangi when he lit his symbolic fires, his te ahi kä of occuaption.

To explain the physical and the spiritual affinity our ancestors held for the land one must have an understanding of the philosophy of creation as they knew it.

The vision of all creation stemming from a common ancestory estalished a kinship with all nature. Man, though superior by his dual personality – Te Ira Atua and Te Ira Tangata – and the last in the order of creation, acknowledged his junior status and subjugated himself to the sacred principle of kinship, respect and reverence for nature.

Unfettered then by materialistic passions, he studied nature, co-operated with nature and throughout the ages learnt to live in the tenor and rhythm of nature, creating a symphony of harmonious unison. He did not equate nature to Man, but Man to nature, and this is the very essence of our respect for those mountains. To us they are symbols to which a true leader aspired – diginity, majesty, authority.

Today we look upon them with deep respect and reverence, and a tinge of many other complementary emotions – pride certainly being one of them. Proud that they are ours – Te hà o taku maunga ko taku manawa (the breath of my mountain is my heart) – and proud that they are bequeathed to the nation who as nature lovers accord them their deep respect.

Our reverence for the mountains goes deeper, because all life originated from the same parents – Papa-tü-ä-nuku, the earth mother, and Rangi, the sky father – so that Man and all other forms are in harmony with one another in the bonds of kinship.

Conditioned then by these ties, we look upon these mountains as ancestral, and their relationship evokes memories of our human ancestors who once roamed and settled within its shadow centuries ago. By those memories the past and present mingle, ensuring continuity.

Today we sing and chant ancestral compositions, paying them homage.

The death of a chief is likened to the tip of a mountain having broken off. The stem anchor of the Arawa canoe – te Rangi haruru, or toko turua – is firmly fixed on Tongariro, with the prow anchor – toko parore – firmly fixed at Maketu on the east coast, Bay of Plenty. This gives rise to the saying mai Maketü ki Tongariro, inferring its unshakeable stability. All these are tributes paid to the mountains.

To us the mountains are symbols of the implacable authority of nature. As our ancestors saw them centuries ago, so do they now stand ageless, towering above all with sublime supremacy. Immovable, immutable and impervious to the relentless march of time. Puny Man in the face of such overwhelming evidence of the inevitable, suddenly feels small and insignificant, and so the reverence for these mountains goes further deep.

Sir Hepi Te Heuheu,Paramount Tüwharetoa Chief, 1993.

The Restless Land: Stories of Tongariro National Park World Heritage AreaTongariro/Taupo Conservancy Department of Conservation & Tongariro Natural History Society (Inc.) (1998)

Courtship – copymaster 3A

Ka Eke ki Wairaka

Ka eke ki Wairaka, ka tahuri whakamuri,Kaati ko te aroha te tiapu i Kakepuku,Kia rere arorangi te tihi ki Pirongia;Kei raro koe Toko, taku hoa tūngane.Näku anö koe i huri ake ki muri;Mökai te ngäkau te whakatau iho,Kia pöruatia e awhi a kiri ana.Kotahi koa koe e mihia iho aiKo taku tau whanaunga nö Toa i te tonga,Nö Mania i te uru, ka pea täuaI ngäkau nui ai he mutunga mahi koe.Kaati au ka hoki ki taku whenua tupu,Ki te wai koropupū i heria mai neiI Hawaiki rä anö e Ngātoroirangi,E öna tuähine Te Hoata, Te Pupü;E hü rä i Tongariro, ka mahana i taku kiri.Nä Rangi mai anö näna i märenaKo Pihanga te wahine, ai ua, ai hau,Ai marangai ki te muri e, kökiri!

(I came to Owairaka and turned about, And my love was a cloud and this peakWas a wave of the sea carrying meBack to Kakepuku to thee.I would hold Pirongia as once you held meToko, my cousin and my love, this callow heartThought two nights together worth a lifetime apart.Toa of the South, Mania of the West, We were well met. I thought to restForever in your arms, but was torn from your breast,Dragged back to the land of my birth,To the boiling pools and smouldering earthThat once warmed Ngätoroirangi, on the edge of death,Saved by Te Hoata and Te Pupū, from Tongariro’s cold breath;Even Tongaririo, in his great love, Was granted the mountain Pihanga as wifeBut we whelped only wind and rain,Begat storms of the West in our pain.)

Explanatory notes:

1 Wairaka Owairaka was the place where she and her brothers rested on the journey back to Taupö. Puhiwahine composed her love song here.

2 Kakepuku A mountain at the edge of the Kawa swamp, close to Te Awamutu.

4 Toko One of the names of Te Mahutu, a Waikato chief, from Ngäti Maniapoto.

9 Toa Ngäti Toa tribe.

10 Mania Ngäti Maniapoto tribe.

10 Pea Transliteration of the English ‘pair’.

14 Ngātoroirangi The great priest on board the Te Arawa canoe.

15 Te Hoata, Te Pupü Te Hoata and Te Pupü were the supernatural beings belonging to Ngätoroirangi’s sisters. While he was dying from cold and ice on Tongaririo he called his sisters, Kuiwai and Haungaroa, to bring the supernatural fire from Hawaiki to warm him; they became volcanoes and boiling pools.

18 Pihanga A mountain at Tokaanu, Taupö, that was fought over by Taranaki and Tongariro, with Tongariro the victor and getting Pihanga as his wife. Their child is Pukerönaki.

Courtship – copymaster 3A

Te Toko’s Song

This is only a part of Te Toko’s love song. It is sung as a tune used when whipping tops.

Mei rahi te kiore,Kua eke atu au,Hei hari atu ki te kötiro,E kai rä i rotoU – te kötiro!

Ka haere atu auKa heru i taku paneKia pai au ki te kötiroE kai rä i rotoU – te kötiro!

E rere te kaahuWhakatopa i te rotoÄrohirohi ki te kötiroE kai rä i rotoU – te kötiro!

Mei rahi te kioreKua eke atu auHei hari atu ki te kötiro,E kai rä i rotoU – te kötiro!

(If the rat were large enoughI would get on it And make it carry me to the womanWhose memory causes me anguishOh – the memory of that woman!

I will go,I will comb my headI will adorn myself for the womanWhose memory causes me anguishOh – the memory of that woman!

I am like the hawk flying aroundSoaring over the lakeHovering over the woman

Whose memory causes me anguishOh – the memory of that woman!

If the rat were large enoughI would get on it And make it carry me to the womanWhose memory causes me anguishOh – the memory of that woman)

Explanatory notes:

e kai rä i roto the memory causes anguish to the heartpane another word for headwhakatopa soarÄrohirohi hover

Te Role of the Chief – copymaster 4

Ngätoroirangi was the commander of the physical and spiritual realms …

… and he navigated the ocean paths from Hawaiki.

Conjuring ancient storms, Ngätoro trembled with rage.Black clouds shrouded the mountain,and snow and hail were hurled down from above!

Mesmerised by the moist, misty and untouched land,Ngätoro made landfall at Maketü,where the bow of the canoe remains to this day.

Here Ngätoro erected an altar of occupation.

Entranced by its majesty, Ngätoroirangi claimedthis mountain as the stern of the Te Arawa canoe.

Now gripped by wanderlusthe gathered his peopleand ventured onwards,to the rippling waters of Tarawera.

Ngätoroirangi was the tohunga who descended from the chiefly bloodlines of the heavens.

He was born on the sacred birth mat of Ohomairangi – like a flash of lightning on the horizon!