The Sunday Series: Te Wiki o te Reo Maori 2020

Te Wiki o te Reo Māori 2020  Whanganui-a-Tara

The capital of Aotearoa, New Zealand is generally known as Wellington.  Its names in te reo are Whanganui-a-Tara  or   Poneke. Te Wiki o te Reo Māori will look a little different this year due to COVID-19. Sadly we can’t have our famous street parade, due to risks and restrictions around large gatherings, but there is plenty of other great stuff planned across the week. From Piki mai ki Pōneke flags, and larger than life projections in the CBD, a Māori language moment for the whole country to take part in, not to mention the exciting unveiling of a couple of new place names around the city – this week is all about celebrating te reo Māori in Pōneke! 

Māori Language Moment 

Me ata whakarongo listen closely, because this year something special is happening. Right across the country we’re being encouraged to come together at 12pm on Monday 14 September to take part in a nationwide ‘Māori Language Moment’. It’s kind of like a shared moment of silence, but quite the opposite! It’s all about embracing te reo, whatever that means for you. Whether it’s a song, a haka, or a karakia with some shared kai, let’s show some aroha to te reo Māori and continue the kōrero! 

What’s on

• Monday 14 September, midday: Māori Language Moment – Te Wā Tuku Reo Māori
• Tuesday 15 September, 6pm: Ngā Tāngata Kōrero mō te Reo at City Gallery Wellington. Find out more here.
• Mahuru Māori at Capital E. Find out more here.

“One land, many dialects

The Māori language evolved in Aotearoa over several hundred years. There were regional variations that probably widened because local populations were relatively isolated. These variations had their origins in the fact that the ancestors of modern Māori came by canoe from different villages and islands in eastern Polynesia. Māori had no written language, but the symbolic meanings embodied in carving, knots and weaving were widely understood.

Māori: a common means of communication

For the first half-century or so of European settlement, the Māori language was a common way of communicating. Early settlers were dependent on Māori for many things and had to learn to speak the language if they wished to trade with them.

As more settlers arrived, the need for written communication in Māori grew. Missionaries first attempted to write down the Māori language in 1814. Professor Samuel Lee of Cambridge University worked with the chief Hongi Hika and his junior relative Waikato to systematise the written language in 1820. Literacy and expanded numeracy were two exciting new concepts that Māori took up enthusiastically. In the 1820s missionaries reported that Māori all over the country were teaching each other to read and write, using materials such as charcoal and leaves, carved wood and the cured skins of introduced animals when no paper was available.

Up to the 1870s, and in some areas for several decades after that, it was not unusual for government officials, missionaries and other prominent Pākehā (European New Zealanders) to speak Māori. Growing up with Māori youngsters, their children were among the most fluent European speakers and writers of Māori. Particularly in rural areas, interaction between Māori and Pākehā was constant. 

Kōrero Pākehā

Pākehā were in the majority by the early 1860s and English became the dominant language of New Zealand. Increasingly, te reo was confined to Māori communities that lived separately from Pākehā.

Most Pākehā did not understand that the Māori language was an essential expression and envelope of Māori culture, important for Māori in maintaining their pride and identity as a people. Speaking Māori was now officially discouraged, and many Māori themselves questioned its relevance in a Pākehā-dominated world where the most important goal seemed to be to get ahead as an individual.

The Māori language was suppressed in schools, either formally or informally, to ensure that Māori youngsters assimilated with the wider community. Some older Māori still recall being punished for speaking their language. In the mid-1980s Sir James Henare recalled being sent into the bush to cut a piece of pirita (supplejack vine) with which he was struck for speaking te reo in the school grounds. One teacher told him that ‘if you want to earn your bread and butter you must speak English.’

By the 1920s only a few private schools still taught Māori grammar. Many Māori parents encouraged their children to learn English and even to turn away from other aspects of Māori custom. Increasing numbers of Māori people learnt English because they needed it in the workplace or on the sportsfield. ‘Kōrero Pākehā’ (Speak English) was seen as essential for Māori people.

A language lives

Despite the emphasis on speaking English, the Māori language survived. Until the Second World War most Māori spoke te reo as their first language. They worshipped in Māori, and Māori was the language of the marae. More importantly, it was still the language of the home, where parents passed it on to their children. Political meetings, such as those of the Kotahitanga parliament in the 1890s, were conducted in Māori; there were Māori newspapers; and literature such as Apirana Ngata’s waiata collection, Ngā mōteatea, was published in Māori with English translations.

The language that Māori spoke was changing. All living languages are influenced by the other languages their speakers hear. English became the major source of borrowed words, which were altered by Māori usage to fit euphonically and grammatically.

Loan words such as teihana (station) and hōiho (horse) are called transliterations, Some transliterations were unnecessary. Māori had perfectly good names for places like Napier (Ahuriri), but sometimes transliterations of the European names, such as Nepia (Napier) and Karauripe (Cloudy Bay), were used. The English language in New Zealand was also changing and borrowing words from Māori or Polynesian languages, such as taboo (tapu), kit (kete) and Kiwi (a New Zealander).

The lure of the city

The Second World War brought about momentous changes for Māori society. With plenty of work available in towns and cities, Māori moved into urban areas in greater numbers. Before the war, about 75% of Māori lived in rural areas. Two decades later, approximately 60% lived in urban centres.

English was the language of urban New Zealand – at work, in school and in leisure activities. Māori children went to city schools where Māori was unknown to teachers. Enforced contact between large numbers of Māori and Pākehā caused much strain and stress, and te reo was one of the things to suffer.

The number of Māori speakers began to decline rapidly. By the 1980s fewer than 20% of Māori knew enough te reo to be regarded as native speakers. Even for those people, Māori was ceasing to be the everyday language in the home. Some urbanised Māori people became alienated from their language and culture. Others maintained contact with their original communities, returning for important hui (meetings) and tangihanga (funerals), or allowing the kaumātua at home to adopt or care for their children.

Seeds of change

From the 1970s many Māori people reasserted their identity as Māori. An emphasis on the language as an integral part of Māori culture was central to this identity. Māori leaders were increasingly recognising the danger that the Māori language would be lost. New groups with a commitment to strengthening Māori culture and language emerged in the cities.

In 1972, three of these groups, Auckland-based Ngā Tamatoa (The Young Warriors), Victoria University’s Te Reo Māori Society, and Te Huinga Rangatahi (the New Zealand Māori Students’ Association) petitioned Parliament to promote the language. A Māori language day introduced that year became Māori language week in 1975. Three years later, New Zealand’s first officially bilingual school opened at Rūātoki in the Urewera. The first Māori-owned Māori-language radio station (Te Reo-o-Pōneke) went on air in 1983.

Major Māori-language recovery programmes began in the 1980s. Many were targeted at young people and the education system. The kōhanga reo movement, which immersed Māori pre-schoolers in the Māori language, began in 1982, when the first kōhanga reo opened in Lower Hutt. Other programmes followed, such as kura kaupapa, a system of primary schooling in a Māori-language environment.

And if you think this is a “dead language” check out these two talented RNZ journalists  – it’s a small series

https://www.youtube.com/watch?v=QOzmnOd2EnI

1.  The New Zealand Curriculum Online

2.  https://my.christchurchcitylibraries.com/te-wiki-o-te-reo-maori-maori-language-week/

3. “the macron”  is the small line above a vowel – you can see it in some of the text we have uploaded. We apologise as we do not have the facility to include the macron on our original text.

4.  https://nzhistory.govt.nz/culture/maori-language-week/history-of-the-maori-languagehttps://nzhistory.govt.nz/culture/maori-language-week/history-of-the-maori-language

5.  From Massey University  Te Kunenga ki Puhrehuroa    https://www.massey.ac.nz/

This article has been compiled from information, images and YouTube videos available online.

Rosemary Balu. Rosemary Balu is the founding and current Managing Editor of ARTbop. Rosemary has arts and law degrees from the University of Auckland. She has been a working lawyer and has participated in a wide variety of community activities where information gathering, submission writing, community advocacy and education have been involved. Interested in all forms of the arts since childhood Rosemary is focused on further developing and expanding multi-media ARTbop as the magazine for all the creative arts in the Bay of Plenty, New Zealand