Te Tiriti o Waitangi me Te Reo Māori

Ko te tumanako ia kia tau te rongo ki runga ki ngā iwi, hapū, reo anō hoki puta noa i te rā o Waitangi a muri ake ahakoa ngā mahi tukino rawa a te tokoiti i te paremata. Nā, nui ake te reo o te tokomaha i te tokoiti. Engari, kaua e wareware he rongoa whakamate te wairua o te tautohetohe ko te whawhai me te kangakanga e te iwi, ā, he mea nā te mahi pēnei ko te whakangarotanga o tōu ake me te rongo. Heoi anō rā, kia ārahina mai āu kupu e te mana me te whai whakaaro nui ki te koe e haere ana ki Waitangi. Auē, mihi atu.

I hope that a spirit of peace will be ever present with all peoples, kindreds and tongues during Waitangi day celebrations and indeed henceforth despite the unruly actions of a few in parliament. Without doubt the majority voice will always outweigh the minority. Nevertheless it should be remembered that harboring a contentious spirit of violence and profanity is a recipe for destruction and can only lead to the devastation of one’s inner peace. Wherefore, let your words be guided by integrity and wisdom if you are going to Waitangi. Alas, greetings.

Ko te Tuarua/Second Article of The Treaty of Waitangi

Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga Rangitira ki nga hapu-ki nga tangata katoa o Nu Tirani te tino rangtiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa.

The Queen of England agrees to protect the chiefs, the subtribes and all the people of New Zealand in the unqualified exercise of their chieftainship over their lands, villages and all their treasures.

Mōku ake nei ko te kupu ‘wakarite’ e rite ana ki tō te kupu ‘tautoko’ ake i te reo Māori ahakoa noa atu te horopaki nā te mea he taonga, he kurupounamu te reo. Nā konā mā te kāwanatanga hoki te reo e wakarite i runga anō i te ture. Erangi āhua ngoikore rawa taua wakaritenga i roto i ngā tau kua pāhemo atu rā.

tēnei rātou te tuku atu nei i ētahi kongakonga hei kōtamutamu mā te ngutu o tā tātou manu”

For me, the word ‘protect’ is synonymous with ‘support’ as in, the Māori language, no matter in what context it appears because te reo is a treasure. Therefore, the government is bound by law to protect the language. However, that protection or support has been somewhat lacking throughout the years

like birds pecking for the crumbs at their hands

Tēnā, ka riro mā te kāwanatanga anake tēnā mahi, horekau engari, nui atu taua mahi ki runga ki a tātou. Me tēnei anō, me wakahōnore e rātou te kawanatanga i te tiriti, āe mārika! Ā, hoki anō ki te kōrero i runga ake, arā, ka wakarite te kawanatanga i te reo hei taonga kāmehameha o te motu kia mau pono ai ki tēnā kupu whakaari. Heoi, ko te pātai ono tekau mā whā mano taara, me mātua tutuki te tiriti i roto i te kura, ā, ko tēhea taumata tīmata ai ki te ako?

Should that responsibility be the government’s alone, of course not the main responsibility is upon us to fulfill. And again, should the present government honor the treaty, of course it must be a resounding, yes! So, I return to my previous words, that is, the government must protect the reo as a national treasure and remain true to that promise. And now the $64,000 question, should the ‘Treaty of Waitangi’ be compulsory in schools and at what level should/could it be taught? See below…

Akona mai he reo anō: Learn another language(s)

Tēnā ki te taea e koe akona mai te reo Māori, he reo hou rānei puta noa i te tau hou nei hei whāinga matua mōhou. Mōku ake nei, he pai te reo Hapanihi me te Espanol ki te ako. Karawhuia!

Why not make it a goal to learn te reo Māori or another language during the year. I think Japanese and Spanish are good languages to learn. Give it a go!

If you haven’t set a goal to learn another language this year, then why not give it go.

Good teaching models of te reo Māori?

Some time ago, a colleague and I had discussed some issues relating to ’good teaching models’ of te reo Māori. Today, I feel to briefly revisit that discussion in relation to Māori language teaching via Youtube and to make a few comments with Māori Language Teachers (MLT) in mind.

Over the past years, Māori language teachers both novice and professionals have created a diverse range of Youtube channels as a means of teaching the Māori language that is readily available to anybody with Internet access. The methodology and content have been both formal and informal ranging from simple to complex features of te reo Māori and has seen an increase in pedagogical videos that have contributed to the cause generally.

Serious teachers of the language using popular IT platforms such as Youtube should, therefore, ensure the provision of good teaching models of te reo that delivers both in quality and accuracy of information for their target audience. I refer in part to the term ‘teaching model’ as meaning and involving ‘accuracy of information’ as taught by MLT’s to potential audiences. It is therefore critical that MLT’s are competent (knowledgeable) in what they are teaching in order to help learners develop their language skills and knowledge.

 Some issues for the serious MLT via YouTube:

  • Terminology: it is critical that MLT’s are knowledgeable when using linguistic and grammatical descriptions to describe te reo Māori, for example, diphthongs relate to double vowels and digraphs to consonants.
  • Descriptive grammar: if MLT’s include aspects of descriptive grammar of te reo Māori in their videos and have little or no linguistic or grammar background, then they should consult an authoritative grammar book on the matter.
  • Level of knowledge: MLT’s should teach only what is within the scope of their current knowledge and expand as they increase and advance in knowledge.
  • Pronunciation: the articulation and quality of words can sometimes be distorted or mispronounced completely. It is therefore important that good quality sound recordings are used, checked and rechecked. Te reo Māori phonology is a key teaching and learning aspect of the language.

Over time, there has been ongoing concerns with the inaccuracies of teaching Māori (whether small or great) through the use of information technology such as Youtube, Facebook or media and I am reminded of some prominent figures in Māoridom (all native speakers of te reo) who have voiced their concerns in this area. The inaccuracies that occur in the teaching of te reo across of range of media platforms does a disservice to both the learner and language generally and places the credibility of a teacher under the lens of scrutiny.

It seems, in some cases, that second language learners who have become MLT’s can and have contributed to and perpetuated this situation which can also include first language speakers. If there were ever a case where the aphorism ka pai ki mua (teacher), ka pai ki muri (learner) was most needed it would be in this situation. That is, the MLT should provide a high quality and accurate learning experience where both parties benefit as a result.

He kupu whai whakaaro nui mō Noema

“Nā, tokotoru āna tamariki tāne, ā, huaina ana e ia ō rātou ingoa ko Mohia, ko Herorumu, ko Heremana. Ā, mea ana ia kia akona rātou ki te reo katoa o ōna tūpuna kia riro rātou hei tangata mōhio; kia mōhio ai hoki rātou ki ngā poropititanga i kōrerotia e te mangai o ō rātou tūpuna, i tukua hoki ki a rātou e te ringa o te Ariki”

Translation… Mosiah 1:2

Te reo o te wahine symposium

Ko te reo o te wahine te reo tuatahi i rongo ai tatou kia whakaeke mai ki runga marae, a, koia ano hoki te ngako o te kauwhau i te rangi nei, ara, ko te reo Maori me te whakamaumaharatanga ki a Te Heikoko Mataira i tu ai i Te Whare Wananga o Waikato. Ka mau ke te wehi te whakarongo ki nga waahine me a ratou mahi tautoko ake i te reo o nga matua tipuna. Ko nga kauwhau o te ra, ko Te Ataarangi, te Kohanga Reo, nga moteatea me nga mea ke atu me te titiro i nga pikinga me nga hekenga me te whakapau kaha mo te whakarauora ake i te reo me tona oranga puta noa i a Aotearoa nei. Pakupaku noa nga korero mo te hohonutanga atu o te reo he mea na te roa o te wa korero a tena, a tena engari nui rawa te aroha o te kaikorero ki tona ake kauwhau. Ara, he iti te kupu, he nui te korero.

Heoi ano ra, he aha te mea nui taku i kite ai, i rongo ai i tenei rangi na ko te kaha o nga waahine e hapaingia nei te reo Maori me te mahi whakaora ake i te reo. Ki a au nei, ma nga rautaki whakaako reo Maori, ka whai hua. Me tenei ano ma te ringi kuihi me te rangahaua o nga ahuatanga o te ako reo Maori hei reo rua, ka ata titiro i nga wero e pa atu nei ki te whakaako me te ako i te reo. Tena e hika ma, nga mareikura o te motu tena ra koutou katoa.

Te Ngutu Kura – Maori spell checker.

Ka tika te kupu, ka tika te kōrero
Ka tika te kōrero, ka tika te reo

Accuracy is the predecessor to Fluency

Tirohia te pūmanawa rorohiko hou e whai ake nei e hoa mā he mea hei whakatika mai i ngā kupu Māori, ā, he mea hanga e Karaitiana Taiuru me Te Ngutu Kura hei rauemi kore utu mō tō tātou nei reo Māori. Nō reira, haere ki tōna whārangi paetukutuku kia whakaputaina mai te pūmanawa nei ki tō rorohiko.  Me tēnei anō, haere ki tana pukamata (Facebook) kia mau tonu mai ki ngā kōrerorerotanga mō te rauemi nei.

Check out the latest free software resource below which has been designed as a Maori spell checker and created by Karaitiana Taiuru called Te Ngutu Kura for the Maori language. Go to the website and download the software to your computer and check out his Facebook to keep up with further discussions and developments about this resource.

www.maorispellchecker.net

www.facebook.com/MaoriSpellChecker

Ka mau kē te wehi e hika mā!

Permission given by Taiuru, K. (2011).

He reo taikaha, he reo taiwhanga

At this present time, there seems to be widespread pessimism affecting many initiatives relating to te reo Māori. In the media, for example, an encroaching cloud of political intervention is looking to overshadow the current operations of Kohanga Reo, which is highlighted by less than desirable statistics revealed in chapter five of te reo Māori in the WAI262 claim. This is further compounded by the release of the ‘Te Reo Mauri Ora’ report emphasising a critical need for increased proactive intervention in the home as the likely stronghold for language revitalisation within the wider context of a new infrastructure to be designed and implemented by Te Taurawhiri i te Reo Māori in order to address immediate concerns of the people about the state of te reo. And more recently, Te Ataarangi funding issues, which will not only be a setback for its future development, but also funding in general that could impact negatively on other initiatives that have been running over a long period of time.

In the light of these issues, and considering all these structures, frameworks, programmes and initiatives that have been operating over a period of 39 years from 1972-20011 the stagnating progress of te reo Māori is interestingly frustrating and upon personal observation it has not even come close to achieving any sort of pinnacle in the 21st century, where it should be now! In fact, future projections from other sources have predicted a decline in te reo Māori that will eventually lead to its demise, and although I don’t share this belief, prevention is better than the cure. To their credit, the WAI262 and Te Reo Mauri Ora reports have at least brought to the forefront reasons suggesting why these issues are occurring and provide some guidelines to address them. With the timely release of the book My Language, My Inspiration, a chronological history of Māori language revitalisation efforts from 1972-2008 (Winitana, 2011), the findings of both reports can be easily located within the historical context of this book and give both teachers and students of te reo a greater textual and visual account of why the Māori language is in its present state.

The book as far as I’m aware of is the only one that provides a broad chronological history of te reo Māori covering this timeframe that a reader can refer to for historical information collected in a single source and puts an end to consulting idiosyncratic and sporadic sources. However, there is a need to write more books on this subject concerning Māori language historical development for academic and general audiences and increase the literature in this area.

Despite what I have said about the approaching clouds of pessimism affecting initiatives relating to te reo Māori and its current state, one thing is certain in my mind, ko te kai a te rangatira he reo taikaha, he reo taiwhanga e ora tonu ai mai rā anō a muri ake nei. Māori is a resilient and communal language realised in its endurance from time immemorial and henceforth.

The art of translation: English to Māori

“Translating is a craft”

Translating a document from a source language to a target language, in this case from English to Māori, can be a time consuming process and complex undertaking. There are many variables to consider before, during and after completion of a piece of translated work. After completing some translation work for a sports organisation, I thought I would share several insights that I gained from that experience.

One:
The first sensible step was to make sure that I had a plan of action, reliable resources and materials readily available at my disposal. In short, my plan of action included consultation with my client in order to 1) determine the work to be carried out, 2) establish the type of translation, in this case, it was a technical job, 3) clarify any terminology that was unfamiliar to me, 4) agree on deadlines and expectations, 5) make any enquiries from the client or myself and 6) organise my work space, manage my time and begin the work.

Two:
I decided from the outset of the work that I would use the Te Matatiki dictionary because it contained contemporary words that were appropriately suited for the technical type of translation that I completed. However, it didn’t contain all the vocabulary that I needed, therefore, I consulted the Ngata and then the Wiremu to find suitable words related to the registry of the subject matter being translated.

Three:
At times, there were no words contained in any of the Māori dictionaries that translated to their English counterparts, therefore, it was necessary to create new words from Māori vocabulary, as appropriately as possible, in order to convey the essential meaning of the concept into Māori. To demonstrate, there was no Māori word for a ‘softball tee’ and although there is a Māori word ‘tīhoka’, ‘tī’ meaning ‘tee’ these words were not suited for this context considering their meaning and function. Wherefore, a combination of the words ‘pou’ and ‘pōro’ to create poupōro seemed appropriate for the essential meaning, concept and context for a ‘softball tee’.

Four:
Considering the technical type of the translation within a sports context, it was easy to determine from the outset appropriate Māori language structures that would best suit the translation work as 90% of the English wording were instructions repeated constantly and consistently throughout the text, which made my work easier. The structures I used were 1) ka, ka sequential, 2) kia, ka future aspectual, 3) hopu(ngia) passive commands and 4) VSO ordering to name a few. However, caution must be taken when using these and other structures in the right context, for example, not confusing the different tenses of conveying ‘when’ in Māori relating to past/present tense and future aspectual.

Five:
In keeping with consistency, it’s was a good idea to use the same sentence structures to maintain cohesion throughout the text; however, this applied only to certain features of the document and not the whole so translation of other wording would follow as normal according to appropriate structures other than those already mentioned. It would be worth mentioning that I believe that translations can fall into four categories 1) transliterations, 2) verbatim, 3) abstract and 4) conceptual with emphasis on the latter and caution about the first three so that meaning does not become unrecognisable or obscured, but maintaining as accurate as possible the integrity of the translation into the target language (Māori).

Six:
It was important to keep in mind the target audience, that is, the group for whom the work was done and to consider certain variables that helped me to determine language level appropriateness that I used throughout the translation, for example, was the language suitable for adults or children, what was the age group or profession such as corporate, education, professional or general groups. The use of reo ōkawa, reo opaki (formal/informal) plays a vital role in the use of language level appropriateness for your target audience. The work I completed was for a young audience on behalf of a professional organisation incorporating both formal and informal writing.

Seven:
A final word and an integral component of translating is a piece of advice I learnt a long time ago from one of our Ngāti Porou kaumātua nāna i kī atu “kāhore he mea kotahi, kāhore he mea tika” meaning ‘there is no one, right way of doing things’ in this case translating so long as it makes grammatical, semantical and pragmatical sense. In addition, it’s always good and professional practice to engage in post translation reflection and note taking of your experience in order to add to and build on your previous notes.

If I get time, I may write and publish a more comprehensive article about this subject based on my personal experience. Ā tōna wā, kitea ai.

© copyright 2011