#mahuru māori

[ofmdtereomaori]

Happy Date Mentioned in OFMD Day!

I went with Mahuru rather than Hepetema as a shout-out to everyone doing Mahuru Māori i tēnei tau. Ko koutou ā runga!

"kē" can mean a lot of things but here it means something close to "actually"

[takataapui]

Ko tāku toi tēnei mō te wiki o te reo

Māori.

Ko uaua tāku reo. He taonga reo. E rua, e rua. Ki ōku tūpuna, kia whakarongo

au ki a koutou. Ka tarai au.

Kia kaha Te Reo Māori ❤️🖤

---

Tāku kōrero i te reo Pākehā:

This is my art for Māori Language week.

My language is hard. It is a treasure. These both are true.

To my ancestors, I will/am listening to you. I will try.

Be strong, Māori language.

[yellowgnomeboots]

For the New Zealanders, Mahuru Māori starts tomorrow! I don't know if I will do anything for it - my ability to do any activity consistently has fallen through the floor this year; I can't do it even where "consistently" means "twice" let alone more often. But let me know if you're doing anything for it?

https://www.mahurumaori.com/

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 1 – Rāhina te tekau mā toru o Mahuru/Monday 13th of September

Greetings

These are the sort of greetings you’re going to hear when you order a coffee, watch tv, listen to speech, or just generally during everyday life in Aotearoa!

Kia ora – Multipurpose greeting, but mostly used as hello, this is the one you’re most likely to hear regularly in daily life. Also common as thank you.

Mōrena/Ata mārie– Good morning

Pō mārie – Good night

Haere rā – Goodbye (from the person staying)

E noho rā – Goodbye (from the person leaving)

Mā te wā/Ka kite anō – See you later

Ngā mihi – Thank you/Regards (more formal)

Tēnā koe – Hello/thank you (to one persons)

Tēnā kōrua – Hello/thank you (to two people)

Tēnā koutou – Hello/thank you (to three or more people)

Nau mai/Haere mai – Welcome

[rolandfontana]

Community Justice, Maori-Style

As U.S. policy makers look to dismantle mass incarceration, a pair of New Zealand programs that involve the larger community in setting parameters for punishment and rehabilitation may be worth a closer look.

Earlier this month, I attended the hearing of a woman facing a vehicular homicide charge in Kaikohe, a rural town on New Zealand’s North Island. It provided an answer to a question that is increasingly being asked in our country.

Liz Glazer, director of the New York Mayor’s Office of Criminal Justice, recently put it better than anyone else I’ve heard so far.

“Have we reached the limits of what the traditional structures of the criminal justice system can produce in safety?” she wrote. “If yes, what other approaches should we use?”

The hearing I watched was held in what’s called a Matariki court – a hybrid Western-tribal proceeding. The Court was an initiative set up by the late Chief District Court Judge Russell Johnson, who was concerned about the rate of imprisonment of Māori offenders.

The statistics are well known to most in the community. Māori make up 17 percent of the population generally, but comprise 50 percent of the male Māori prison population and somewhere in the order of 60 percent of the female prison population. Those statistics are out of all proportion to the population numbers that Māori represent within the community in general.

Judge Greg Davis, courtesy New Zealand Justice Ministry

That should resonate with justice reformers in the U.S., where for example African Americans make up 13 percent of the general population and 33 percent of the sentenced prison population.

In the Matariki court, presided by Judge Greg Davis, participants sat facing one another at the same level around a collection of tables inside a more typical courtroom in the small-town courthouse that had been redesigned to resemble a traditional Maori meeting house.

Before the proceedings began, family members sang a welcome:

Haere mai rā

Haere mai rā

Tēnā rā koutou katoa

E ngā iwi nui tonu rā

Tēnā rā koutou katoa

 (Welcome, welcome,

Welcome to you all.

To the many tribes,

Welcome to you all.)

That was followed by a traditional hongi, during which the judge, defense, prosecution, defendant, and all observers pressed noses and foreheads together to share the breath of life.

Judge Davis explained how the court was established to redress the historic “systemic bias against Maori” at the hands of the criminal justice system.

Tribal elders then welcomed all to court in te reo Maori, New Zealand’s other official language, emphasizing the proceeding’s importance.

The defendant, whom I’ll call Maili (not her real name), had been awaiting trial for more than a year, during which she continued training to be a teacher and attended counseling. During this time, her remorse over the death of her victim (her daughter) became increasingly apparent to even the police-prosecutor.

Thus, he was not seeking incarceration for Maili, nor license suspension (that would be unfeasible in her rural community, he told me afterwards).

He spoke directly and compassionately to Maili during the proceedings, referring to her as “just as much of a victim” as her child.

After the hearing, Judge Davis accompanied me for a visit to the “invisible remand” Mahuru  program run by the Nga Puhi Iwi (“tribal”) Social Services Youth Team under contract with New Zealand’s Oranga Tamariki (Ministry for Children).

A youth in New Zealand’s Mahuru juvenile justice program. Photo courtesy NewZealand Ministry of Justice

Instead of remanding young people to the nearest detention facility three hours away in Auckland, a family from the Nga Puhu Iwi, or tribe, takes them into their home. During the day, two Mahuru mentors work closely with them, assuring and reinforcing their cultural connection to the Iwi.

What application could this have in the U.S.?

Organizations and researchers like JustLeadershipUSA, #CUT50 and criminologist James Austin have long urged that the U.S. cut our incarceration rate in half in the coming years. However, while federal efforts like Justice Reinvestment have sought to cut prison populations and reinvest in communities, precious few prison dollars have actually found their way to communities.

(One notable exception to this trend occurred in 2017 in Colorado, where policy makers recently captured savings from prison downsizing to fund direct services and small business loans in two communities heavily impacted by imprisonment).

With over 600,000 people returning home from prisons every year – a number that would surely grow if we were to cut the prison population in half – we ignore communities at our, and their, peril.

Researcher Robert Sampson has found that the more cohesive communities are, the safer they are, a phenomenon sociologists dub “collective efficacy.” If community members keep an eye on their neighborhoods, we need fewer cops and prisons to do so.

Research by Princeton’s Patrick Sharkey has found that one way of measuring the increase in efforts to strengthen communities in a city is to count the number of non-profit organizations established to reduce violent crime or build stronger communities.

When he and his colleagues did so, they found that, for each additional such non-profit per 100,000 city residents, the city in question experienced a one percent decline in its murder rate.

In other words, communities that are more cohesive are safer communities, even controlling for other factors.

New York City, which has experienced massive, simultaneous declines in crime and incarceration since the mid-1990s, has taken Sampson’s and Sharkey’s research to heart (even consulting with them while doing so), launching the Mayor’s Action Plan (“MAP”) in 2014.

New York’s MAP program

Through MAP, 12 city agencies from the Mayor’s Office of Criminal Justice, including police, housing, mental health, education, probation and community development, are working together with community residents in 15 New York City Housing Authority developments to co-design neighborhood-based efforts to increase public safety.

These have ranged from hiring formerly incarcerated people to mentor neighborhood kids, expanding the summer youth employment program and extending hours in community centers until midnight.

MAP also employs crime prevention through environmental design (dubbed “CPTED”). In one housing development, this included using a special MAP opportunity fund to turn an empty lot into a vibrant barbeque area for residents.

Initial signs are promising. Violent crime declined by 8.9 percent in the 15 MAP housing developments in the effort’s first four years, compared to a 5.1 percent decline in New York City’s housing developments that are not part of MAP. All of this is monitored side-by-side by city agencies and neighborhood residents through a regular, data-driven NeighborhoodStat meeting.

Vincent Schiraldi

Every year, the U.S. spends about $80 billion locking up 2.2 million people. People in prison often come from communities disproportionately populated by African American and Latino people. Neighborhoods often ravaged by poverty, unemployment, homelessness and failing schools.

As we look to undo the effects of mass incarceration and return people to their home neighborhoods, sound investments in community cohesion to enhance safety and justice, like those in New Zealand, Colorado, and New York City, are worth considering as models.

Vincent Schiraldi is Co-Director of the Columbia University Justice Lab and Senior Research Scientist at the Columbia School of Social Work. He welcomes comments from readers.

Community Justice, Maori-Style syndicated from https://immigrationattorneyto.wordpress.com/

[yellowgnomeboots]

Forgot until I saw the poem that its Mahuru Māori. Maybe I should be writing my posts in te reo Māori this month? (Māori lunar calendar month)

look up www.mahurumaori.com if you want to know what it is.

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 6 – Rāhoroi te tekau mā waru o Mahuru/Saturday 18th of September

Place Names

One of the key ways to normalise the usage of te reo māori and aiding in the decolonisation of our whenua/land is by using the traditional names of places. One of the most incredible resources for this is Kā Huru Manu, the Ngāi Tahu mapping project which puts thousands of hours of research into finding the traditional te reo names for places, through speaking to tangata whenua and consulting oral tradition. Unfortunately, since it’s a Ngāi Tahu project, this only covers Te Waipounamu/the south island, but it’s a great start!

To start, heres a list of some of the key place names around the country, and what their te reo names are! Just like using Aotearoa instead of the colonial name New Zealand, the more people use the te reo names, the more it is normalised.

Te Waipounamu – The South Island

Te Ika a Maui – The North Island

Rakiura – Stewart Island

Whakaari – White Island

Tāmaki Makaurau – Auckland

Ōtautahi – Christchurch

Ōtepoti – Dunedin

Te Whanganui a Tara – Wellington

Kirikiriroa – Hamilton

Ahuriri – Napier

Ngā Motu – New Plymouth

Whakatū – Nelson

Waihopai – Invercargill

Tāhuna – Queenstown

Aoraki – Mount Cook

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 3 – Rāapa te tekau mā rima o Mahuru/Wednesday 15th of September

Common Words

Today’s list is basically just words I personally use and hear a lot in every day life!

Iwi – meaning nation, usually translated as tribe

Hapū – subtribe within the iwi

Whānau – family (not limited to direct family)

Tamariki – children

Tangata Whenua – people as belonging to a place (Māori on our ancestral land)

Tūpuna/Tīpuna – ancestors

Tupuna/Tipuna - ancestor

Kōrero – to speak

Whare – house

Hui - meeting

Mana – power, authority

Tapu – sacred, taboo

Taonga – treasure, something precious

Whakapapa – geneaology

Whenua – land, homeland

Kaumātua – elders

Pākehā – anyone who is not Māori living in Aotearoa/New Zealand

Wahine/Wāhine – woman/women

Tāne – man/men

Takatāpui – traditionally meaning an intimate companion of the same sex, now used for all Māori who would otherwise identify as queer or lgbt

Kai – food

Koha – a gift, usually used to indicate a donation such as a $1 coin donation to a museum

Pounamu – greenstone, usually jade but also nephrite and bowenite (only used if the stone comes from Aotearoa/New Zealand)

Waiata – song

Mahi – work

Āe – yes

Kāo - no

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 2 – Rātū te tekau mā whā o Mahuru/Tuesday 14th of September

Pronunciation

Unlike English, te Reo Māori has very logical and consistent pronunciation rules, once you learn them, pronouncing new words is relatively simple!

Tohutō – one of the most important parts of the language is the length of the vowels. A tohutō is the macron/line above a vowel which indicates that you hold that vowel for slightly longer. If you can’t type the tohutō, just write the vowel twice to indicate the same thing. (eg. Maaori instead of Māori) the length of the vowel often changes the meaning of a word so its very important to include it.

Vowels – one of the key things is getting the pronunciation of vowels right, especially in combination with other letters and vowels. It might be aimed at children, but I recommend using this song. It’s the one we always used in primary school, and we used it in the first te reo class at uni too.

Difficult letters – the two bits that might take a bit more practice (depending on what other languages you know) is rolling your R, and the Ng sound. Ng usually comes at the beginning of the word and is often mispronounced by just removing the g. Try words like ring, just take the last part and add it to the front of the word (eg. Ngāi, Ngāti). Its all about the tongue placement, the middle of your tongue should roll against the roof of your mouth. In comparison, when you use the letter R in te reo, the tip of your tongue should roll against the roof of your mouth, it sounds almost closer to an English L. The Wh sound can also be difficult, simply put its just pronounced as an F sound (eg. Whakatāne, whakapapa).

Another important point is that te reo Māori does not use the S at the end of a word to make it a plural. When using a plural form of a te reo word, just leave it as it is! Just like how sheep and fish are already plurals in English, and it would sound wrong to say sheeps and fish, Māori is already a plural, and its completely wrong to say Māoris. Same goes for te reo animal names, its kiwi not kiwis, kākāpō not kākāpōs

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 7 – Rātapu te tekau mā iwa o Mahuru/Sunday 19th of September

Resources

Last day of the week, I figured I would put together a list of good resources for te reo māori. This is just the bits I know of, if anyone wants to add on feel free! Obviously nothing is as good as taking in person classes from tangata whenua, but there are so many great māori made resources online (please just make sure they ARE māori made, learning our language is cultural appreciation, pākehā teaching it is cultural appropriation)

Kā Huru Manu - The Ngāi Tahu mapping project with south island place names

Reo Māori who run te wiki o te reo māori, they also have a great youtube channel

The Ministry of Education has some great resources for teaching children

Tōku Reo uses tv and podcasts to teach simple te reo

Starting in Te Reo Māori is another beginners podcast on spotify

Free online Māori dictionary (please dont use google translate)

RNZ has a page of their reo māori resources

Feel free to reblog with some other resources if you know any!

[ierotits]

Te Wiki o te Reo Māori/Māori Language Week Day 4 – Rāpare te tekau mā ono o Mahuru/Thursday 16th of September

Mihi

A mihi (sometimes mihimihi, or pepeha for māori) is a way to introduce yourself, where you come from, and what your heritage is. Anyone can learn their own mihi, its very normal for everyone to learn theirs in primary school!

What does it consist of?

- Your name

- Your mountain/maunga – one that is important to you or your ancestors, can just be a mountain near where you grew up

- Your river/awa – same as the mountain, a river which you have a connection to

- Any other body of water like a lake or ocean which is important to you - moana

- Where you are from

- Your father’s name - matua

- Your mother’s name – whāea

- Your canoe/waka – for māori we each have a named waka which our tupuna/ancestors arrived in Aotearoa on. For non-māori, if possible, you could use the name of the boat your ancestors arrived in your country on, some use the name of the airline they arrived on, but this is a sensitive point for a lot of māori, in many ways, the name of a comfortable plane isn’t comparable to traditional navigation done by our tūpuna

- If you are from a culture which has some form of a tribe, you can include this as your iwi

- You can also include the name of an ancestor/tupuna who is important to you

Outline – this is an interactive post! Feel free to reblog with your own mihi! Copy and paste the template, do some research into the history of the awa and maunga you are putting in, learn about the indigenous people who hold a connection to those landmarks (it would be awesome to see some from indigenous people of other countries!)

Please don’t add in your parents names, keep that for yourself and don’t be doxing yourself on tungle dot com

Ko ….. tōku ingoa (name)

Ko ….. te maunga (tōku maunga if you are indigenous to that area)

Ko ….. te awa (tōku awa if you are indigenous to that area)

Ko ..... te moana (tōku moana if you are indigenous to that area)

Ko ..... tōku waka

Nō ….. ahau (where you are from)

Ko ….. tōku iwi

Ko ..... tōku tipuna

It is important if you are not indigenous that you use te instead of tōku for the landmarks, as tōku indicates ownership, and I’m not here for people claiming ownership of sacred landmarks which are not your own

Heres my own pepeha to start it off!

Ko Morgan tōku ingoa

Ko Tākitimu tōku maunga

Ko Aparima tōku awa

Ko Tākitimu tōku waka

Nō Rakiura ahau

Ko Ngāi Tahu Ngāti Māmoe tōku iwi

Ko Motoitoi tōku tupuna

[ierotits]

Hi, I’m originally from Aotearoa but now living in Australia, and I was wondering if you knew any good (preferably free) resources to learn te reo Maori? I’ve used duolingo for other languages but they don’t have it yet.

kia ora e hoa, I've just made a post with some resources!

[yellowgnomeboots]

Mēnā he tangata ka taea te kōrero te reo Māori, kei te hiahia ki te kōrero rānei, he aha tō whainga i te Mahuru Māori?

If you can speak te reo, or want to, what is your goal for Mahuru Māori?

Forgot until I saw the poem that its Mahuru Māori. Maybe I should be writing my posts in te reo Māori this month? (Māori lunar calendar month)

look up www.mahurumaori.com if you want to know what it is.