{"id":216,"date":"2025-09-06T17:20:11","date_gmt":"2025-09-06T05:20:11","guid":{"rendered":"https:\/\/www.takiora.co.nz\/?p=216"},"modified":"2025-09-28T11:25:46","modified_gmt":"2025-09-27T22:25:46","slug":"te-whaikorero-speech-making","status":"publish","type":"post","link":"https:\/\/www.takiora.co.nz\/index.php\/2025\/09\/06\/te-whaikorero-speech-making\/","title":{"rendered":"Te Whaik\u014drero (Speech Making)"},"content":{"rendered":"\n

Te Whaik\u014drero<\/strong><\/p>\n\n\n\n

The Speech Making<\/strong><\/p>\n\n\n\n

James Barnes is P\u0101keh\u0101 and grew up speaking M\u0101ori in K\u014dhanga Reo and Kura Kaupapa.<\/p>\n\n\n\n

He has taught Te Reo, Whaik\u014drero and Te Tiriti o Waitangi Education <\/p>\n\n\n\n

(See Below For Translation)<\/strong><\/p>\n\n\n\n

Te hau matohi, kei taku tua, kei taku aro, tangongi te kura rukuruku o te ruahine ko Timu Whakairia, ko Kahukura whitikia te ara ki te pae k\u014drero e h\u0101!<\/em><\/strong><\/p>\n\n\n\n

Ko te taonga maruwehi, ko te taonga ataahua, ko te taonga piere nuku katoa ko te whaik\u014drero<\/strong><\/p>\n\n\n\n

I tuhia t\u0113nei kupu ki te reo M\u0101ori. N\u014d muri mai I raro nei kua whakatep\u0101keh\u0101 ahau I te k\u014drero m\u014d te hunga tauhou.<\/strong><\/p>\n\n\n\n

He k\u014drero poto t\u0113nei n\u0101ku hei whakaemi i \u014dku an\u014d whakaaro m\u014d te whai k\u014drero. He whakatakoto kupu hoki kia ara pea te k\u014drero.      i pakeke ahau i te w\u0101ti whai k\u014drero I te p\u0101p\u0101 ,<\/ins> I te koroua. I tua atu i ng\u0101 tohutohu paku nei, ehara i te mea i \u0101kona ahau. He whakarongo, he titiro I ngangahu ng\u0101 k\u014drero e whai ake nei. Hei aha!? He k\u014dmarero m\u0101 te whakautututu w\u0101nanga!<\/p>\n\n\n\n

\n\n\n\n

Te Reo<\/strong><\/p>\n\n\n\n

Me t\u012bmata t\u0113nei kupu ki te reo, n\u0101 te mea koia te kaiwhakaataata, te whao whakairo i te kupu o te whaik\u014drero. E kore e taea! Me he p\u0101paku te reo o te tangata, he t\u0101pepapepa, he perori  te whakahua, he k\u012bkiki r\u0101nei te reo o te t\u0101ne whaik\u014drero, he p\u0101keh\u0101 r\u0101nei te take, te kohiwi whakam\u0101ori i te reo, ka whakanene \u0113nei katoa i te mana o te whai k\u014drero. N\u014d reira, ko t\u0101 te waha-p\u016bk\u014drero he karikari tonu i te puna wai, kia hohonu te whakatakere, ar\u0101 kia kaha, kia m\u0101tua whakam\u0101tau i te reo M\u0101ori me \u014dna ritenga. Ko t\u0101ku whakatauk\u012b t\u0113nei, \u201cKo te reo te urunga<\/em> o te whaik\u014drero.\u201d<\/p>\n\n\n\n

\n\n\n\n

Te Reo o te T\u0101ne<\/strong><\/p>\n\n\n\n

Me rongo te taringa. He w\u0101 ka haehae te reo, ka ngengere; he w\u0101 ka k\u014dmuhumuhu, engari me rongo. M\u014d taku whakapaparanga o muri atu tahi, e 44 nei aku tau, kei au nei kia whai ihi te reo i t\u014dna w\u0101 hoki. Ka kuku ana i te whakatauk\u012b, i te poroaki, i te aha r\u0101nei, me\u0101 kawe \u0101 tinana, ar\u0101, me pakiri te niho, me put\u0113 ng\u0101 kanohi \u2013 he tohu o te hiako p\u0101oraora, he tohu whakaiti, he tohu aroha, he tohu n\u014d te mana o te kupu. Ka tai koroua ana, ehara i te mea me wh\u0113nei; engari, kei au nei ko te whakapaparanga ki ng\u0101 tamariki, me wh\u0101itaita, me tukemata, me whakatautau, me ahu haere, he tohu whakaiti hei whakanui I te r\u0101.<\/p>\n\n\n\n

T\u0113n\u0101, he hui M\u0101ori, kaua te reo P\u0101keh\u0101! Kei \u0113tehi hui e kore e taea, me whakap\u0101keh\u0101 I te humaria o te anga o te kupu ki te manuhiri.<\/p>\n\n\n\n

Ko te kupu I ako au me whakang\u0101wari I te noho a te manuhiri.<\/p>\n\n\n\n

\n\n\n\n

Ko taku Kaupapa \u2013 Masters<\/strong><\/p>\n\n\n\n

Ko taku kaupapa Masters ko te reo tene. Kei te reo tene nei te momona, te ranginamu o te taonga o te whaik\u014drero. Ka oti kau ana te kupu kua \u0101kona k\u0113 ki ng\u0101 roro, \u0101, tupaapaku ana i muri! Ko te tohu pea kei a ia, ko te wehenga o te p\u016bkenga k\u014drero. Koia ka whakatiemiemi I te kaupapa o te r\u0101, te whakamorunga, te whakatorengi i te reo i t\u014dna atamai. Koinei pea te tohu o te ora o te reo: ko t\u014dna k\u014drero tenetanga. Te whakatauk\u012b, te karakia katoa!<\/p>\n\n\n\n

I konei me k\u014drero e au t\u0113tehi taonga k\u0101ore au i te m\u014dhio nui \u2013 ko te mau patu. K\u0101ti, ko te toa horop\u016b, ko te hikareia, m\u0101na t\u0113r\u0101 mahi: te mere te tewhatewha, te tokotoko, te aha r\u0101nei. K\u0101ti \u0113r\u0101 tohutohu \u2013 me ako ia. Ki taku whakapae, t\u0113r\u0101 te nuinga n\u014dwhea I \u0101ko, engari me tuku te tiripou ki a r\u0101tau, n\u0101 wai i k\u016btoro te r\u0101kau kia patua ki k\u014dk\u0113i r\u0101 an\u014d, kore k\u0113 he painga!<\/p>\n\n\n\n

\n\n\n\n

Te Whare Maire<\/strong><\/p>\n\n\n\n

T\u0113r\u0101 te k\u014drero m\u014d te Whare Maire<\/em> \u2013 te Whare P\u016bkenga<\/em>. He kupu an\u014d te \u201cmaire\u201d nei m\u014d te waiata. Kei \u0113tahi t\u0101ne whai k\u014drero an\u014d, kei te waiata atu r\u0101tou i te kupu k\u014drero. He pai ki au t\u0113nei. Inamata, taraiwa ana i te rori, ka w\u012brihia te kirikiri, kotiu kau ana, ka pakaru te motok\u0101! \u2013 he mea nui kia kawe m\u0101rire ia i te rangi k\u014drero, kia tae ki t\u014dna pito mutunga, me kaua hei whati, e paoro ai te motuka ki te toka kohatu!<\/p>\n\n\n\n

\n\n\n\n

Ng\u0101 Taonga o Nehe<\/strong><\/p>\n\n\n\n

I konei ka whiriwhiria te w\u0101hanga ki a \u012ahoa, o ng\u0101 mano, me te tauira M\u0101ori kua whakarerea mai e ng\u0101 pakeke. Kei te nui tonu te w\u0101hanga ki a \u012ahoa i \u0113tahi. M\u014d t\u0101tou i pakeke i \u0113nei taonga, I kite\u0101 ng\u0101 tauira e rua, he tauira onamata M\u0101ori me te kawe tapu I te Atua runga rawa. He nohoanga t\u0101 t\u0113tahi, he nohoanga t\u0101 t\u0113tahi. I whakakinongia te tauira M\u0101ori ka oraiti a ia, he whakaoranga I te whakangau o te ao P\u0101keh\u0101, K\u0101ti me tapuhi kia pakari an\u014d ia I t\u0113nei r\u0101. He M\u0101ori an\u014d he P\u0101keh\u0101 hoki, m\u0101na hei amo te ture ki a Ihoa. Ki au nei me kaha t\u0101tou ki te taha M\u0101ori onamata te pou whakairo ka t\u016b i a Rauru! Ko t\u0101na k\u012b iere, ngoto kau ana!<\/p>\n\n\n\n

\n\n\n\n

Te Whaik\u014drero<\/strong><\/p>\n\n\n\n

Me horip\u016b te k\u014drero \u2013 He rahi tonu kua \u0101kona me takaroa te kupu , me mihi a mea , a mea , hei aha koa kua mau k\u0113 te mihi I te t\u0101para I te tiripira o mua! He whakahiamoe I te w\u0101 ,ka p\u0101ng\u016b. Tauira atu, tauira mai I te pouaka whakaata te hotaka \u201cWhaik\u014drero\u201d koia ka meinga kia motuhenga , kia kohure kia takiri I te ara hou o te k\u014drero, Katahi ka meinga koe he tangata p\u016bmanawa pea . K\u0101ti kei \u0113tehi n\u014d te miniti whakamutunga o ana k\u014drero kua m\u014dhiongia te take o tana haere atu .<\/p>\n\n\n\n

He kupu an\u014d t\u0113nei: ko te tuwha I t\u014d tuakiri n\u0113, i ng\u0101 ingoa hou ki te iwi m\u014d \u014d t\u016bpuna, m\u014d te papa whenua, m\u014d te parekura, te aha, te aha. Kua kite au i te tangata ka whakapeke i t\u0113nei, ka mea te iwi: \u201c\u0100i, n\u014d whea te koroua nei?\u201d<\/em><\/p>\n\n\n\n

He take an\u014d, m\u014d te k\u0101k\u0101 tarahae, kei au me whakapiki te reo ki tua atu i ng\u0101 k\u014drero kai-pareti o ia r\u0101. He w\u0101 t\u014dna ka t\u012bhohe, \u0101, ka huri ki te reo m\u0101rama o ia r\u0101. Engari, m\u0113n\u0101 he k\u014drero mate, he k\u014drero wh\u0101nui noa iho i te whai k\u014drero, me whakarerehua pea te reo hei tauira. Ko te k\u012b a te t\u0101ne whai k\u014drero: \u201cHe nui te mate i t\u0113nei r\u0101 i t\u014dna reanga.\u201d<\/em> Me whakapiki: \u201cKo ng\u0101 tapiri o Rehua e m\u014dt\u012b nei te tatai I au, ka wehea nei!.\u201d<\/em><\/p>\n\n\n\n

Ki \u014dku whakaaro hoki, m\u0113n\u0101 ka \u0101kona koe, n\u0101 wai r\u0101, hei t\u0101u, me whakarere pea t\u0101 t\u014d kaiako kawe i a koe, me kimi k\u0113 he kawe m\u014du an\u014d. I ng\u0101 k\u014drero, i te t\u016b, i ng\u0101 aha, ka mea au, \u201cHe r\u0101kau mahuri i toua, ka tupu te manga.\u201d<\/em><\/p>\n\n\n\n

\n\n\n\n

Te H\u0101ngai ki ng\u0101 Ritenga<\/strong><\/p>\n\n\n\n

Ko t\u0113tahi \u0101hua kua rongo au \u2013 ko te komitimiti i te ritenga P\u0101keh\u0101 ki te ritenga M\u0101ori, p\u0113nei i te kupu \u201cMe whakamoemiti ng\u0101 Atua.\u201d<\/em> Kei au nei, me waiho marire t\u0113tahi i t\u0113tahi.<\/p>\n\n\n\n

I meangia ki au ko te \u201cgrace\u201d I te kai he mahi Karaitiana t\u0113nei, me Karaitiana te karakia. Hei aha m\u0101 wai? Kua kite hoki au i te m\u0101ia e karakia ana kia papahoro rawa te rangi! Inamata te huri ki te iwi poto noa iho te k\u012b . Ka rawe t\u0113nei ki te manu horo karakia anake, ka p\u0101ng\u016b ki te iwi rapu tikanga.<\/p>\n\n\n\n

T\u0113r\u0101 ng\u0101 hui kua ngahue te tangata, kua hakerekere. Ki \u014dku whakaaro, me poto noa iho te kupu kia m\u0101m\u0101 ki ng\u0101 iwi kua tae mai. Ar\u0101, me horip\u016b te k\u014drero, me tipoka tika ki te take o te r\u0101.<\/p>\n\n\n\n

Ko t\u0113tahi, ko ng\u0101 waiata P\u0101keh\u0101 i muri mai. T\u0113n\u0101, he k\u014drero tino M\u0101ori nei, me tautoko ki te waiata tawhito. Engari me whakaharihari a me whakaharihari I , me rukeruke atu ki muri ki te waiata ngahau.<\/p>\n\n\n\n

Ko t\u0113tahi an\u014d, ko te kupu nei \u201cwhakaparanga\u201d \u2013 te takatahi r\u0101nei. He kakara ki te tahae t\u014dna patero an\u014d. He nui \u0113r\u0101 kua ako i te karakia ataahua, kua kaik\u0101 ki te taki haere. Ko t\u0113tehi ki au he itiiti nei t\u0101tou I te mano kua h\u0113, I ng\u0101 tupuna rawa. Me kaua t\u0101tau hei tou kik\u012b, hei hewa r\u0101nei he m\u014dhio rawa, ki au nei me kawe whakaiti tonu.<\/p>\n\n\n\n

Kia piua atu ki te whanowhano\u0101 ki \u0113tehi kua k\u014drero m\u014dna anake! Kei au nei he takatahi. N\u0101 wai I makiri kua wh\u0101iti te tangata ki te whakaaro ki \u014d meha k\u014drero!<\/p>\n\n\n\n

T\u0113r\u0101 e k\u012ba ai, ae, I te w\u0101 I te whaik\u014drero ka k\u016biti mai te k\u014drero ki te tangata kotahi noa iho nei, engari kua m\u0101rama noa atu ki te iwi ko te whai k\u014drero he poit\u014d whakarewa e k\u014drero ai te moana e au mai nei, \u014dna au nui, \u014dna tini,  \u014dna au roa, kaua te poit\u014d whakaputa k\u014drero tonu nei!<\/p>\n\n\n\n

\n\n\n\n

Te Kupu Whakarite<\/strong><\/p>\n\n\n\n

Ko te kupu whakarite he taonga ataahua. He kupu m\u0101ku i konei: he w\u0101 an\u014d whakaputa ai te kupu whakarite ki t\u0113tahi hanga. Kua kite au, I te \u0101hua nei he whakapaipai noa iho te mahi  I \u0113tehi w\u0101. Kei au me hangai ki te horopaki.<\/p>\n\n\n\n

Kei te mau tonu te tikanga o te t\u016b o te pakeke, ki taku whakaaro. Me whakaae rawa \u2013 me t\u016b te tamaiti i mua. He w\u0101 i peratia ahau, i \u014dkaka ai ki te t\u016b. K\u0101ti, ko te inati, ko te h\u0113 hoki o M\u0101ui P\u014dtiki \u2013 he \u014dkaka ki ana pakeke!<\/p>\n\n\n\n

\n\n\n\n

Hei Whakakapi<\/strong><\/p>\n\n\n\n

Ko te mahi a te p\u016bkenga k\u014drero he whakakotahi I te iwi I te aroha me te whanaungatanga. Me ako te tamariki ki ng\u0101 t\u016branga o te whakaiti nei , ki te ihi hoki, he tohu n\u014d \u014d r\u0101tau t\u012bpuna.  Kei \u0113tehi kua kite au, paku kore ana! M\u0101 te aha ko au I taku pokorua koia I t\u014dna. E rite ana te kupu raka he tao huata koa, e hapa, he tao k\u012b, e kore e hapa! Ko te mana ko te owha I te reo e mau ana. K\u012bhai ki te k\u014drero m\u0101 te whakarongo ki te mea ako.<\/p>\n\n\n\n

Kua roa au e mea ana me m\u0101tatau hoki te wahine ki te whaik\u014drero, kaua hei t\u016b, engari hei tiaki tahi m\u0101na, hei tohutohu tahi m\u0101na, K\u0101ti hei whakaako tahi m\u0101na. I wh\u0113raka I te w\u0101 I mua. inamata n\u0101 te p\u0101hua I huna I te taha wahine.<\/p>\n\n\n\n

Koinei \u014dku whakaaro iti i t\u0113nei w\u0101 e aku rangatira <\/p>\n\n\n\n

Hei whakamutu atu, ko te whakatauk\u012b \/ tau tuatahi I ako ahau.<\/p>\n\n\n\n

\u201cKorekore r\u0101 te marama, ka mimiti te tai, ka ngaro te tangata \u201c<\/p>\n\n\n\n

Pai m\u0101rire ki te Kuini me te K\u012bngitanga, te takainga o te kura! Ng\u0101 manaakitanga tahi ki a koutou katoa<\/p>\n\n\n\n

N\u0101ku H\u0113mi<\/p>\n\n\n\n

Te Whaik\u014drero<\/strong><\/p>\n\n\n\n

This blog was written in M\u0101ori and translated below<\/strong><\/p>\n\n\n\n

Whaik\u014drero is an object of awe, an object of beauty, and a very difficult subject.
<\/p>\n\n\n\n

This is a short blog to organise my own thoughts on whaik\u014drero, a dictation of my thinking, and also to hopefully spark conversation. I grew up watching whaik\u014drero from uncles and old men. Beyond a little bit of guidance, it is not as if I was trained. I sat, watched, and listened, which helped me become clear on how I will write this blog.<\/p>\n\n\n\n

Here goes it! A blog of the w\u0101nanga of back and forth!<\/p>\n\n\n\n

\n\n\n\n

The language<\/strong><\/p>\n\n\n\n

I will start this blog with a word on the language, because this is the representation, the chisel of carving communication in whaik\u014drero. There\u2019s no escaping it!<\/p>\n\n\n\n

If someone\u2019s M\u0101ori language is shallow, or doesn\u2019t make grammatical sense, or is stuttering in whaik\u014drero, or their M\u0101ori language is influenced by P\u0101keh\u0101 ideas as they translate that into M\u0101ori\u2014 all of these challenge the mana of wonderful whaik\u014drero. Therefore, the talented speaker\u2019s job is to dig the water well, so the bed of the pool is deep. That is, to be strong, and that he may be well-versed in Te Reo and its ethics and rituals.<\/p>\n\n\n\n

My proverb goes as such: \u201cThe M\u0101ori language is the pillow of whaik\u014drero.\u201d<\/strong><\/p>\n\n\n\n

\n\n\n\n

Te Reo o te T\u0101ne \u2014 The language of Man<\/strong><\/p>\n\n\n\n

It should be heard by the ear. Sometimes the voice lacerates and can growl; sometimes it whispers. But it should be heard.<\/p>\n\n\n\n

For my generation and after me \u2014 I am now 44 years old \u2014 there should be, at times, a vigour in the voice. When the main parts of a proverb or eulogy are met, perhaps it should be felt in the movement of the body: the showing of the teeth, the exposing of the eyes. This shows the vigour in life, and shows humility, a sign of love and of the power in communication.<\/p>\n\n\n\n

When men grow older, it is not as if they must do all these things. But the younger generations and children should be taught these things: the grimace, the frown, the enactment of emotion, the movement of the body. It uplifts the day and shows humility.<\/p>\n\n\n\n

If it is a M\u0101ori meeting, there should be no English language! Some meetings and hui, you can\u2019t escape it \u2014 in serving the guests, if they do not understand Te Reo, then English, in my view, could be allowed. It has been said we should always cater to our guests.<\/p>\n\n\n\n

\n\n\n\n

My Masters thesis topic<\/strong><\/p>\n\n\n\n

My Masters topic was about improvisation in whaik\u014drero. Improvisation is probably the most important and beautiful aspect of whaik\u014drero. Some people get something written, learn it, and the next minute they die afterwards! This separates the better speakers \u2014 he who can make the subject of the day swing up and down, like the sun rising and setting with the topic of the day because of the speaker\u2019s cleverness.<\/p>\n\n\n\n

This is also the sign that the language is well, the side to improvisation.<\/p>\n\n\n\n

Here I speak to something I don\u2019t know much about: the holding of weapons. The mere, the tewhatewha held by the great warrior, and we include the tokotoko, the walking stick. To me, you must be trained in these. My take is that there are a lot of people who haven\u2019t been taught, but have been gifted walking sticks, perhaps from within the family, and the next minute you see the stick fly in their hands to unknown destinations! Gee \u2014 too much, alright!<\/p>\n\n\n\n

\n\n\n\n

Te Whare Maire \u2014 The houses of learning<\/strong><\/p>\n\n\n\n

There is the saying about the old houses of learning. Another word for m\u0101ire was song. Some speakers kind of sing their words or have a chant as they go, which I really like. Next minute they\u2019re driving down the road and they come to some gravel, they dart off and wreck their car!<\/p>\n\n\n\n

It\u2019s important if they choose to chant or sing like that, they can hold it all the way through \u2014 so they can reach the end of their speech and not break from the tune. Then their car won\u2019t crash into the big rock by the road!<\/p>\n\n\n\n

\n\n\n\n

The treasures of the old world<\/strong><\/p>\n\n\n\n

Here I look at the space for Christianity, and also the place of the old M\u0101ori world that has been left to us. There is still a substantive role being held by Christians, both M\u0101ori and non-M\u0101ori. For us that were raised M\u0101ori, we have seen the roles of both within whaik\u014drero. They both have their place.<\/p>\n\n\n\n

The old M\u0101ori world has faced hate in its history and still does in some ways, but we are moving through that. The old M\u0101ori survived a strong attack by the P\u0101keh\u0101 world. To me, we should heal this old M\u0101ori world to reinstate its rightful place where it needs strengthening.<\/p>\n\n\n\n

There are M\u0101ori and P\u0101keh\u0101 people to maintain Christianity with no concern. My view is we must be strong to the old M\u0101ori. This is a carving of Rauru, and his word strikes at the heart!<\/p>\n\n\n\n

\n\n\n\n

Speech making<\/strong><\/p>\n\n\n\n

Speech making should be direct. There are many who take a long time to get their point across. They feel they have to greet such and such a thing, even though it may have doubled or tripled by speakers before them! This makes people sleepy and bored.<\/p>\n\n\n\n

There have been many great examples, like the series Whaik\u014drero<\/em> on Whakaata M\u0101ori, which encourages individuality and uniqueness in whaik\u014drero. To be direct, so people know why you are there. Then people will see you as talented. Some leave it to the last minute to get across the essence of why they are there or their message.<\/p>\n\n\n\n

Another thing to say is we should disclose our identities: your name, which may be new to the people, your ancestry or tradition, your land, and tragedies, etc. I have seen men get up and people say, \u201cGee, where is this fulla from?\u201d<\/em><\/p>\n\n\n\n

Another issue for good speakers is to lift, at times, the level of the reo beyond the average. Sometimes when we joke we may speak in a way where everyone understands, but in my view, when speaking about death and esoteric things, it\u2019s lovely to hear poetry-level language.<\/p>\n\n\n\n

As an example, I heard a man say in whaik\u014drero: \u201cThere is a lot of death at the moment from my generation.\u201d<\/em> This could be lifted to: \u201cThe assemblages of the star Rehua destroy my generation, which removes itself.\u201d<\/em><\/p>\n\n\n\n

My view also is if you were taught or inspired at some stage, you should shed your teacher\u2019s style and try to develop your own, in the way you stand and everything else. I say: \u201cA sapling tree was planted, and it will grow its branches.\u201d<\/em><\/p>\n\n\n\n

\n\n\n\n

The relevance to tradition<\/strong><\/p>\n\n\n\n

One thing I have heard is the mixing of P\u0101keh\u0101 and M\u0101ori tradition. Like the saying \u201cWe should give thanks to the gods (plural).\u201d<\/em> To me, tradition should be separate in application.<\/p>\n\n\n\n

I was told grace at a meal is Christian tradition, so Christian prayers should be carried out then. Who cares, really. I have seen a fulla praying in such a way that the heavens were going to fall in!<\/p>\n\n\n\n

What followed straight after was such a little thing to say. This is great to the bird who eats karakia, but boring to those who seek meaning. There are meetings with heaps of people; to me at these we should keep it very brief, to make it easy for all who have arrived.<\/p>\n\n\n\n

Also with the songs sung in support of whaik\u014drero: if it was a very M\u0101ori speech, then a good traditional song is appropriate. But if it was only a light speech to make people happy, then a nice fun song, perhaps.<\/p>\n\n\n\n

Another thing is our word whakaparanga<\/em> or show-off<\/em>, and the word takatahi<\/em>. To some, they love the smell of their own fart. Heaps have learnt a beautiful prayer or two and are keen to chant it. To me, we are all just little people compared to the many who have passed on, even the ancestors. We shouldn\u2019t be uptight and take ourselves too seriously, and act like we know too much, but remain humble.<\/p>\n\n\n\n

Let us dart off to something that irritates when someone just talks about themselves. To me, it\u2019s a form of showing off. Who thought we all came here to listen to your speaking!<\/p>\n\n\n\n

That is to say, at times in whaik\u014drero, you may end up reducing the talk down to only the individual, but it is well understood by the people that whaik\u014drero is like a buoy on the great ocean, to let the many in that ocean speak, with its heaving current, and it speaks to that ocean, not the buoy speaking itself!<\/p>\n\n\n\n

\n\n\n\n

The metaphor<\/strong><\/p>\n\n\n\n

The metaphor is a beautiful gift. What I would say is: there are times to share metaphor when thinking of something. I have seen sometimes metaphor is used just to make the speech flash. I think the metaphor should relate to the context.<\/p>\n\n\n\n

The ethic of the elder who represents the tribe still stands. To me, the elder should approve someone younger speaking. I was one \u2014 I was keen to speak at one time. There we have the parables of M\u0101ui, the miracles and wrongs he did! He was too keen  at times, according to his elders!<\/p>\n\n\n\n

\n\n\n\n

In conclusion<\/strong><\/p>\n\n\n\n

The work of the orator is to unite the people in love and relationship. We should teach our children this type of humility, and also the vigour that goes with this artform. This is a sign of their ancestors. Some that I have seen don\u2019t have any of these features! It\u2019s all good \u2014 I stand in my hole and he in his!<\/p>\n\n\n\n

The proverb is right that a spear when thrusted makes mistakes, but the spear of words does not!<\/p>\n\n\n\n

The power and sentiment is held in the language. It is said by listening to the thing that teaches.<\/p>\n\n\n\n

I have long said our women need to know about whaik\u014drero. Not to stand on the marae, but for her to care for it, and for her to advise and teach it to the young and men. This was done in the past, but it was through colonisation that this was affected.<\/p>\n\n\n\n

These are my humble thoughts for now, my leaders. To finish, this is the first poem I learnt:<\/p>\n\n\n\n

\u201cKorekore r\u0101 te marama, ka mimiti te tai, ka ngaro te tangata.\u201d<\/strong>
When the moon is in Korekore, the tide recedes and the people may get lost.<\/em><\/p>\n\n\n\n

Pai m\u0101rire to the Queen and the King Movement, the movement of the sacred! Greetings to you all.<\/em><\/p>\n\n\n\n

James<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Te Whaik\u014drero The Speech Making James Barnes is P\u0101keh\u0101 and grew up speaking M\u0101ori in K\u014dhanga Reo and Kura Kaupapa. He has taught Te Reo, Whaik\u014drero and Te Tiriti o…Continue readingTe Whaik\u014drero (Speech Making)<\/span><\/span><\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-216","post","type-post","status-publish","format-standard","hentry","category-uncategorised"],"_links":{"self":[{"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/posts\/216","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/comments?post=216"}],"version-history":[{"count":8,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/posts\/216\/revisions"}],"predecessor-version":[{"id":233,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/posts\/216\/revisions\/233"}],"wp:attachment":[{"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/media?parent=216"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/categories?post=216"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.takiora.co.nz\/index.php\/wp-json\/wp\/v2\/tags?post=216"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}