Ka riro atu koe i te ringa kaha o aituā, ka kōkiri wairua ki te tihi o mauri aituā.
You have been taken by the strong hand of death and now have ascended to the pinnacle of misfortune.
He kōrero ōnamata:
He uri, he kōhine a Aituā nō Tūmatauenga rāua ko Tahutapairu. Ko Aitua mā i puta mai i ngā mahi riri taupatupatu anō hoki a Tūmatauenga. Ināianei, kua hīpokina mai tēnei kupu ‘aituā’ ki runga ki ngā mahi kikino, arā, ngā mate tūrorotanga, wharanga me ngā mate ke atu pērā. Ka rangona te kupu nei i roto i te whakatau-ā-kii kei runga ake, hoi he kupu mō ngā tū mate katoa motuhake rawa ngā mate wharanga. Hei whakatauira atu, he mea rongonui rawa atu i kōrerotia ai e te kaumatua ki runga i te marae, i te wā o te tangihanga. He tauira anō, i ngā ra tata ake nei, ka mate te whare tipuna ki Ōrākei i te ahi, ahakoa kāhore he tangata i mate, ka pāpōuri te iwi nei me ngā iwi o te motu, ka mamae te ngākau, ka huri ngā whakaaro ki a rātau mā, kātahi te aituā!
A vital part of language learning should include an understanding of māori words within their greater historical context, consequently enhancing not only language learning, but also cultural learning. Given the historical background information, the word ‘aituā’ provides not only genealogical value, but also shows the deeds of a particular offspring and how and why the name of that offspring is used in Māori language discourse. Hence ‘Aituā’ who is a daughter of deity was associated with death, accidents and misfortune and is thus often quoted in proverbial sayings such as the one above, particularly at funerals, but also in any situation that involves misfortune. I think, this type of background knowledge learning can help Māori language learners better grasp the concepts of certain vocabulary and their use in everyday Māori language discourse as a means of approximating learners towards communicative competence.