2016 Rongoa presentation on Maori experiences of historical intergenerational trauma @ Te Wananga o Aotearoa

1. Dr. Rawiri Waretini Karena
Ngārimu VC & 28th Māori Battalion. Te Atawhai o te Ao, Waikato Tainui
Doctoral scholar 2013

2. • What is historical intergenerational trauma?

3. • Historical intergenerational trauma' can be
defined as an event or series of events
perpetrated against a group of people and
their environment, namely people who share a
specific group identity with genocidal or
ethnocidal intent to systematically eradicate
them as a people or eradicate their way of life.
Dr Karina Walters 2012

4. • Epigenetic research has
discovered that at a
cellular level, stress/
trauma from one
generation can be
carried to the next
generation (Walters, K,
2012).
Professor Karina Walters

5. Epigenetic Research
• Epigenetic research
measures the
manner in which
trauma is passed
from one generation
to the next

6. Cellular Memories
• Epigenetic trauma is
passed from parent to
child and generation
to generation through
cellular memories

7. Studies on Mice
• Studies on mice who
are intentionally scared
while being subjected
to a particular
fragrance have been
well documented
• Grand children and
great, and great great
grand children also
show trauma and or
stress when subjected
to the same fragrance

8. Holocausts
• Studies also show
similar
experiences for
humans whose
previous
generations
suffered from
cataclysmic
events
Nagasaki & Horoshima
survivors

9. Passing Trauma on
• Trauma or stress can
be passed from
mother to child.
• Anxiety and
unfounded fears may
also stem from the
intergenerational
ripples of previous
generations

10. Global Colonial Agenda
• To understand links between Māori
experiences of historical intergenerational
trauma, &, Māori deficit statistics this
presentation focuses on the history of
colonisation

12. • Precipitated by Columbian
voyages
• European powers were
eager to obtain portions
of land from Indigenous
peoples
• European emissaries
were encountering other
European powers during
their travels
• They recognized a need to
establish a formal code of
judicial standards of
engagement with
Indigenous peoples
• This lent a patina of
legality to the actions of
the European Crowns
(Churchill, W, 1993, p.34)

13. • In order for any such regulatory code to be
considered effectively binding by all Old World
parties, it was vital that it be sanctioned by the
Catholic Church”.
• A series of Papal Bulls begun by Pope Innocent
IV during the late 13th century was used to
define the proper [lawful] relationship
between Christians and 'Infidels' in worldly
matters such as property rights
(Churchill, 1993,p. 35).

14. Papal Bulls can be defined as official decrees of the pope, and
was the exclusive letter format of the Vatican from the
fourteenth century. Churchill (1993, p. 35)

16. • If there are no Christian natives in the land you have
discovered, I declare those lands to be empty.
• Further; if there are people there, and they are not
Christians, they do not have a right of title to land.
They have only the right of occupancy –
• The same right as a rabbit, turkey or a deer – (Flora
and fauna)
• Terra Nullus -exercised in Africa, India, Europe,
Canada, United States, Australia, New Zealand- Te
Waipounamu

17. • Romanus Pontifex 1455 called for non-
Christian peoples to be invaded, captured,
vanquished, subdued, and reduced to
perpetual slavery and to have their
possessions and property seized by
Christian monarchs
(World Church 2012)

18. • The World Church Council (2012) conveyed
that; "in 1493 Pope Alexander VI called for
non-Christian "barbarous nations" to be
subjugated and proselytized for the
"propagation of the Christian empire" (p. 1).

19. • The World Church Council (2012) also stated
that;
• The Doctrine mandated Christian European
countries to attack, enslave and kill the
Indigenous Peoples they encountered to
acquire all of their assets.

20. • The enormity of this law and the theft of
the rights and assets of Indigenous Peoples
have led Indigenous activists to work to
educate the world about this situation and
to galvanize opposition to the Doctrine.

21. • In 1492 Christopher Columbus enslaves the Arawak
People, commits genocide and their total extinction by
1555
• The slave trade was initiated in Africa in 1500-1600’s
• 500 year war against the First Nations People of America
/ Canada, genocide over 100 million Native peoples
• South America suffered the near extinction of their
native language and the genocide of over 50 million
native peoples
• Australia suffered lost generations, and the genocide of
20 Million through extermination policies

24. • Established in England1837
• Made up of Government and missionaries
• Developed assimilation policies for
Commonwealth countries
(Armitage, 1995)

26. Armitage (1995) states that:
• In Australia these policies were introduced
through the protection of 'Aborigines' statutes
which were passed in the period between 1869
and 1909; in Canada they were introduced
within the framework of the Indian Act 1876,
and its successors; and in New Zealand they
were introduced in legislation establishing the
Native Department (1861) and the Native
Schools Act, 1867 (189).

27. • The House of Commons Select Committee
on Aborigines developed a colonizing
template then superimposed assimilating
policies all across the global Commonwealth

28. • The psychological implications of historical
intergenerational trauma are evident in all
Indigenous cultures affected by colonisation
• Deficit statistics in education, employment,
poverty, addictions, mental health, suicide,
crime, & prison are comparable across
Indigenous world
(Walters et al, 2011; Brave Heart, 1995; Estrada, 2009; Fanon, 1963, Memmi, 1991)

29. The Doctrine of Discovery is the foundation
for all laws in settler / colonial societies
around the world today.
(The World Church Council 2012, p.1)

30. Establishing Relations
Between Māori & Pākehā

31. Visit to Sydney 1805
• In 1805 Te Pahi visited Governor King (NSW)
in Sydney who promised to take action over
lawless westerners, breaching tikanga and
(Black birding) or kidnapping Māori and
Polynesians across the Pacific and selling
them into slavery in Australia
• Governor King promised to deal with it
• However nothing was done

32. Te Whakaminenga 1808
• Due to non action of Govenor King, Te Pahi
& others established Te Whakaminenga to
form diplomatic relations with the
Europeans

33. Te Wakaminenga 1808
• Te Wakaminenga consisted of a
collaboration of interdependent Hapū
• Ngāpuhi-nui-tonu
• Waikato (Waikato & Ngāpuhi division)
• Hauraki
• East Coast Ngāti Porou
• Ngāti Tūwharetoa
• Ngai Tāhu

34. Te Wakaminenga 1808
• Was conducted during communal gardening
between different tribes beginning in
Whangaroa, spreading to Pewhairangi and
then across to Hokianga.
• This was done so that Northern tribes
shared hosting obligatio

35. King George & Hongi Hika -
1820
• Hongi Hika visited
London in 1820 with
another chief named
Waikato, and
missionary Thomas
Kendall. They helped
with the compilation
of a Māori alphabet
and grammar. Hongi
met with King
George IV.
Waikato, Hongi Hika and Thomas Kendall 1820

36. Letter 1831

37. 1
2
3
4
Sir George Murray

40. Original Copy of He Whakaputanga Declaration of Independence 1835

41. 1) We the hereditary chiefs and heads of the tribes of the northern parts of New Zealand, being assembled
at Waitangi, in the Bay of Islands on this 28th day of October, 1835, declare the independence of our
country, which is hereby constituted and declared to be an independent State, under the designation of
The United Tribes of New Zealand.
2) All sovereign power and authority within the territories of the United Tribes of New Zealand is hereby
declared to reside entirely and exclusively in the hereditary chiefs and heads of tribes in their collective
capacity, who also declare that they will not permit any legislative authority separate from themselves in
their collective capacity to exist, nor any function of government be exercised within the said territories,
unless by persons appointed by them, and acting under the authority of laws regularly enacted by them
in congress assembled.
3) The hereditary chiefs and heads of tribes agree to meet in congress at Waitangi in the autumn of each
year, for the purpose of framing each laws for the dispensation of justice, the preservation of peace and
good order, and the regulation of trade; and they cordially invite the southern tribes to lay aside their
private animosities and to consult the safety and welfare of our common country, by joining the
Confederation of the United Tribes.
4) They also agree to send a copy of this Declaration to his Majesty, the King of England, to thank him for
his acknowledgement of their flag, and in return for the friendship and protection they have shown, are
prepared to show, to such of his subjects have settled in their country, or resorted to it’s shores
English witnesses: Henry Williams, Missionary, George Clarke; CMS, James Clendon; Merchant, Gilbert Mair;
Merchant
Signed: James Busby; British Resident at New Zealand

44. • By 1840, Over 1000 Te Wakaminenga
members were sent over seas to 69
different countries.
• As each traveller returned, wānanga
(seminars) were held to share their
information regarding how things worked
at an international level overseas. (Ngapuhi
Speaks, 2012, p.g 39).

45. • Colenso (1840) conveyed that Hobson spoke English while Henry
Williams interpreted into Māori.
• Her Majesty Victoria, Queen of Great Britain and Ireland, wishing to do
good to the chiefs and people of New Zealand and for the welfare of
her subjects living amongst you, has sent me to this place as governor.
But, as the law of England gives no civil powers to Her Majesty out of
her dominions, her efforts to do you good will be futile unless you
consent Her Majesty has commanded me to explain these things to
you, that you may understand them. The people of Great Britain are,
thank God! free; and, as long as they do not transgress the laws they
can go where they please, and their sovereign has no power to restrain
them. You have sold them lands here and encouraged them to come
here. Her Majesty, always ready to protect her subjects, is also ready to
restrain them. Her Majesty the Queen asks you to sign this treaty, and
give her that power which shall enable her to restrain them
(Colenso, 1840, as cited in Healy et al, 2012, p.184).
•

46. Waitangi Tribunal
Findings
• Britain’s representative William Hobson
and his agents explained the treaty as
granting Britain “the power to control
British subjects” and thereby to protect
Māori”
(Bennett & Quilliam, 2014)

48. Kingitanga- Renaissance &
Development
• In June 1858 Potatau Te
Wherowhero was
installed as the Maori
King in a ceremony at
Ngaruawhahia
• The purpose was to:
1. To stop the blood shed
2. To unite the people
3. To stop the sale of land
to colonial settlers

49. Waikato Invasion – Resistance
to Colonisation
Grey and Cameron made careful
preparations for the invasion of
the Waikato
• Armed and armoured steamers
were acquired for the Waikato
river.
• The Great South Road and
protective forts were built.
• A supply organization was built
• A military telegraph linked
Auckland to the front
• Three extra regiments and other
reinforcements were 'prised' out
of the Imperial Government
• Three battles took place at
Rangiriri, Orakau, and
Rangiaowhia

51. The blowing wind from the north
brings sorrow
I weep for the loss of my people
who have departed to the spirit
world
Who will ever know their grief?
Gone are the loved ones from the
days when we knew
prosperity
This has led to us being ripped
apart
and I am shattered to my core
(Te Rangiāmoa, 1864)
E pā tō hau he wīni raro
He hōmai aroha
Kia tangi atu au i konei
He aroha ki te iwi
Ka momotu ki tawhiti, ki
Paerau,
Ko wai e kite atu
Kei hea aku hoa i mua rā
I te tōnuitanga?
Ka haramai tēnei ka tauwehe
Ka raungaiti au, e

52. • Cultural trauma... is a theory of collective
memory that critically analyses this
phenomenon to gain new leverage for
examining commemorative practices.
• This reveals how traumatic events
continually play out in the memory- identity
formation of the collective.
(Arbor, 2006)

53. • Bedggood (1978) argues that “the
destruction of the Māori occurred at three
levels, economic, political and ideological”...
The use of state force to break the elders
control of Māori society was necessary... By
the destruction of Māori society, the state
as midwife of history, introduced the
capitalist mode of production in New
Zealand”(p. 286).

54. • At a macro level - Māori experienced
cultural genocide, land displacement and
alienation.
• They also experienced economic
destruction leading to intergenerational
poverty
(Dr Rawiri Waretini-Karena 2014)

55. • Central to this story is the appropriation and alienation of
almost 95% of Māori land from the 19th century well into
the twentieth century.
• The treaty settlement process has provided an important
form of redress, acknowledging that the NZ Crown’s
acquisition of land was often flawed ‘to a lesser degree’
and the excessive land loss had a harmful effect on Māori
social and economic development in general.
• Settlements to date have produced compensation of about
1.48 billion, an amount that has to be considered against
the impact of the almost total loss of an economic base for
over more than a century
(Rashbrooke, M, 2013, p. 4)

56. Underlying themes behind Māori deficit statistics
stem from:
1. intergenerational impoverishment
2. Displacement from land, culture, whānau
hapū, iwi
3. Displaced from cultural identity,
4. Displaced from cultural language,
5. Displaced from cultural heritage
6. Displaced from whakapapa knowledge
7. Displaced from tikanga & kawa

58. Treaty of Waitangi Legislative violations - Critical Analysis
Breaching TOW – To confiscate Land & resources Consequences of Breaching TOW for Tangata Whenua
Native lands Act 1862 designed to break down
communal ownership.
Native reserves Act 1864: All remaining reserve
land put under settler control of the Crown.
Native Courts Act 1863
New Zealand Settlement Act
NZ Constitutional Act 1852
This legislation created intergenerational
impoverishment
Breaching TOW - By blocking all forms of redress & accountability for
fraudulent actions
Consequences of Breaching TOW for Tangata Whenua –
Suppression of Rebellion Act 1863
• No right to trial before imprisonment. Its intention was
to punish certain tribes for perceptions of rebelling
against the Crown.
• This piece of legislation through its practice was
discriminatory and traumatised hapū who stood for
their rights in defending their people, land and
resources
Breaching TOW – Using legislation to Assimilate & subjugate Māori
culture / language& identity.
Consequences of Breaching TOW for Tangata Whenua
The Native Schools Act: 1867
• Schools would assist in the process of assimilation. 1871
• A Government stipulation that instruction in Native Schools
had to be in English only
• Tohunga Suppression Act: 1908
• Penalties were imposed on tohunga (experts in Maori
medicine and Maori spirituality).
• These pieces of legislation were used to assimilate to
western ways of thinking resulting in the removal of
Māori cultural heritage, Māori language, Māori
identity, Māori principles, protocols, and Indigenous
ways of existing

59. • Subjecting Tangata Whenua to
becoming paupers on their
ancestral lands
• Loss of traditional ways of
existing
• Near extinction of Māori
language
• Marginalization of cultural
knowledge & cultural identity

60. A people without
knowledge of their
past history, origin
and culture is like a
tree without roots
Marcus Garvey 2013

61. Doctrine of Discovery
History of Colonisation 1300-1400s
Te Tiriti o Waitangi 1840
Contextualising HIT
Coveting
Indigenous
Lands &
resources
Coveting Māori
Land & recourses
Māori
Land
loss

62. Contextual historical intergenerational trauma in genealogy
Generation 4
1840 - 1940
Relationship with
the Colonials
Great Grandfather:
Te Nahu Te Kuri
Waretini- Weteni.
Fought in the Waikato invasion against the
British empire1863
Exiled with King Tawhiao into the King
country.
Fought along side Rewi Maniapoto and
Tuhoe at Orakau Pa
Legislative Violations:
Native Lands Act
Suppression of Rebellion Act
1863
Waikato Invasion
Native Schools act 1863
Tohunga suppression Act
Generation 3
1920’s-1989
Aftermath of
colonial
assimilation
Grand Father:
Kapa (Tom) Te
Wharua Waretini
Weteni
Brought up by Princess Te Puea
Helped build Turangawaewae Marae
Spoke Maori but was caned and punished in
school.
Fought in World War Two
Moved away from Māori culture for western
religion
Legislative violations:
Native Schools Act 1867
Tohunga Suppression Act
1908
Native Health Act 1909
WW2
Hunn Report 1961
Generation 2
1946 – 1996
Once were
Warriors
generation
Father:
Raymond
Bartholomew
Waretini Karena
Welder-Boilermaker
New Urban Māori
Under valued anything Maori
Didn’t learn tikanga-cultural heritage
Put his friends before his family
Abused his wife and children
Legislative Violations:
Hunn Report 1961
Pepper potting system
Rural to Urban migration
Generation 1
Rediscovering
cultural heritage
Mokopuna:
Rawiri-David-
Waretini-Junior
:Karena
Musician - Lecturer:
Grew up with no identity
Did not know my native language or culture.
Wasn’t taught tikanga, kawa principles or
values
Suffered severe traumatic child abuse ,
flashbacks, hearing voices and trances
Legislative Violations:
Pu Ao Te Atatu
NZ Constitution Act 1986
Fore shore & Seabed 2004
Takutai Moana Bill 2010
Oil drilling
Asset sales
Fracking
TPPA

63. We grow up in the face of our histories,
born into environments constructed by
others
Waretini-Karena 2014

64. Challenging Prison
Rehabilitation Programs

65. Prison Statistics
• http://www.corrections.govt.nz/resources/r
esearch_and_statistics/quarterly_prison_sta
tistics/prison_stats_june_2016.html

66. NZ Prison
Rehabilitation
Programs
Motivational programmes
The short motivational programme is designed to improve offenders’
motivation to understand their offending and increase their interest in
engaging with other interventions that will reduce their likelihood of re-
offending.
Child sex offender treatment
Programme
The aim of this programme is to help
adults or adolescents who have sexually
abused children under 16 years to change
the behaviour associated with their risk
of re-offending, and to develop a
lifestyle that helps them to maintain
these changes and to be safe in the
community.
Kowhiritanga (for female offenders)
Kowhiritanga is a group-based
programme for female offenders with
identified rehabilitation needs. The
programme targets the attitudes and
behaviours that contributed to their
offending and teaches skills and new
ways of thinking.
Family violence programme
The Family Violence Programme is for male offenders assessed as having a low to
low-medium risk of reoffending. Available in both prison and the community, the
Family Violence Programme adopts a strengths-based, cognitive-behavioural
approach teaching men new skills to manage their emotions and change their
beliefs and attitudes that underlie their abuse and violence. The Family Violence
Programme also ensures men have strategies in place to maintain their positive
changes.
Tai Aroha residential
programme
Tai Aroha is a therapeutic community in
Hamilton for men of all cultures and
nationalities, providing residents who have
committed violent offences, with an intensive
therapeutic programme and other pro-social
activities such as team building, educational
activities and work programmes.
Short rehabilitation programme for
women
A community-based rehabilitative programme for
female offenders assessed as having a medium risk of
re-offending, this programme is for offenders who are in
locations where the Kowhiritanga programme is not
provided or who are ineligible for Kowhiritanga
programme. It teaches new ways of behaving and
thinking that will reduce the likelihood of re-offending.
Short rehabilitation programme for men
The programme for men is a community-based rehabilitation programme for
offenders with a medium risk of re-offending. It teaches offenders skills to
alter their thoughts, attitudes and behaviours that led to their offending,
and assist them to develop strategies for maintaining positive changes.

67. NZ Prison
Rehabilitation
Programs
Medium intensity rehabilitation programme
The medium intensity rehabilitation programme is for male offenders
with a medium risk of re-offending. It teaches participants new skills to
alter their thoughts, attitudes and behaviours that led to their offending,
and assists them to develop strategies for maintaining their positive
changes.
Maintenance programme
Maintenance programmes are provided to offenders who have
completed their rehabilitation programme. It supports them to
practice their new skills and attitudes so that they can lead
offence free lives.
Residential alcohol and other drug treatment
Alcohol and drug abuse may or may not be related to a person’s
offending, or may contribute to the offending. A residential treatment
programme aims to address issues of alcohol and drug abuse, and to
reduce harm to the individual, family and society by reducing long-term
effects of addiction.
Community alcohol and other drug treatment
We work collaboratively with the Ministry of Health to improve
coordination of alcohol and other drug treatment services provided to
community based offenders.
This one-on-one intervention primarily
deals with high-risk sexual and violent
offenders. Psychologists provide
specialist advice, assessment, and
treatment to reduce an offender’s risk
of re-offending.
Psychological treatment
Tikanga Maori
Tikanga Maori programmes are group-based
programmes, delivered by Maori service
providers that use Maori philosophy, values,
knowledge and practices to foster the
regeneration of Maori identity and values to
encourage an offender’s motivation to
address the reasons behind their offending.

68. Discussion
• What are themes you may have noticed
about current prison rehabilitation
programs?

69. Discussion
• What is your understanding of the Tohunga
Suppression Act 1907?

70. Tohunga Suppression Act 1907
• The Tohunga Suppression Act 1907 is another
legislative instrument that had a detrimental impact
on Māori.
• This act made it illegal for traditional Māori
teachers, healers and experts to train their people in
customary practices affecting tikanga, protocols and
traditional knowledge.
• This impacted Māori who grew up without
traditional ways of knowing or being, and without
traditional ways of engaging with others, due to not
being grounded in their cultural origins.
Waretini-Karena (2016)

71. Tohunga Suppression Act 1907
• The ripple effect of the Tohunga Suppression Act 1907 left future
generations vulnerable to both a Māori and colonial society as
they struggled to fit into both worlds.
• This legislative act contributed to urban Māori who generations
before moved from rural sectors into the city away from
traditional knowledge of the marae (Māori meeting place).
• The impact of not being grounded in traditional knowledge and
history created dysfunctional urban Māori families.
• These urban Māori families slipped through education gaps, and
were then subjected to a social welfare system that pipelined
them to prison.
Waretini-Karena (2016)

72. • Young Māori ... are the
beneficiary of past racial
policies and the victim of
present racial attitudes.
Young Māori are a people
moulded in their
perceptions and behaviours
by the consequences of
those policies and attitudes
because “the circumstances
that destroy a culture are
the circumstances that
induce crime” (Netter, 1978,
cited in Jackson, 1988).

73. Post Doc Fellowship
Pilot Project

74. By Dr Rawiri Waretini Karena
He kākano ahau i ruia mai i Rangiātea
I am a seed which was sewn in the heavens of Rangiātea

75. UBUNTU FOOT CIRCLE

76. Introduction
1. The He Kakano Ahau framework based on
traditional Māori worldviews that uses a
decolonising and restoration process that aims to
establish relations through whakawhānaungatanga.
2. The second part of the framework unpacks historical
contexts that contribute to current identity.
3. The final aspect of the framework establishes
cultural identity through the Paiheretia framework
and develops strategies for future goals, wellbeing
and development

77. Social Service Agencies Community Corrections Tertiary education providers Ministry of Corrections
Whānau Ora, Waikato Women’s Refuge, Hamilton Abuse Intervention Project (HAIP),
Alternatives to Violence Project (AVP Māori Caucus), Pou Tane- rites of passage and Waikato
Tainui-Kingitanga.

78. He kākano āhau
I ruia maii Rangiātea1
And I can never be lost
I am a seed, born of greatness
Descended from a line of chiefs,
He kākano āhau
Pōwhiri Poutama
Te Whare Tapa Wha
Pūrakau Model
(Karena, R,D,W, 2014)
Te Tuakiri o te Tangata
Āria:
Theory
Kaupapa Māori worldview
Guiding Principles
Māori Ethics
Ethical Practice
Rauemi:
Process
Tracks trauma origins
Analyses impacts & ramifications
Identifies preferred story
Poutama:
Framewor
k
Develops strategies &
timeframes
He Kakano Ahau
Hauora Oranga
Outcomes
Tikanga
Ethical Value

79. Stage 1
Identity-
Trust
•Introduction
•Kawa
•Whānaungat
anga- No Hea
koe? Where
are you from?
Stage 2
History
• Learn Māori
history
• Link history to
personal story
• Discuss how
history shaped
their identity
Stage 3
Strategies
• Paiheretia guiding
encounters
• Developing future
goals
Stage 4
Healing
rituals
• Sweat lodge
• Te Pure
• Reconnection
framework
• Rights of
passage
Stage 5
Wrap around
Approach
• Develop release
plan
• Get iwi and hapū
involved with
release plan
• Develop plan
alongside social
service agencies

80. Whakapuaki
Whakatangitangi
Whakamoemiti
To shed tears/ to unpack issues
Establish issues
Spiritual/Mental Preparations
Effective closure
Establish Relations
Mihi Whakatau
( Paraire Huata)
Whakaratarata
Whakaoranga
To develop action plan &
strategies
To evaluate action plan
Whakaotinga
(Dr. Rawiri Waretini-Karena)

81. Whakamoemiti - Preparation
• Establish team to facilitate the program
• Utilise karakia to whakatau team
• Establish whakawhānaungatanga with
team- Have a what's on top session to see
how the team is mentally, spiritually,
emotionally, physically.
• Brainstorm strengths and limitations
• Set roles and responsibilities for the first
session.

82. Whakatau

83. • Introductions Mihi – Waiata
• Whānaungatanga – Establish relations
• Light and Lively- Big Wind Blows
Administration
• House keeping
• Philosophy
• Agreement

84. Whānaungatanga -Establish relations
• My name is……
• I am from……
• One thing about me is……
• What I hope to get out of this program is…..
Note
• Facilitator summarises the essence of what
was shared, and then closes this part of the
session.

85. Light & Lively
Big Wind Blows

86. Administration
Returns back to circle for
House keeping

87. House keeping
• Toilets
• Fire procedures
• Other house keeping

88. Administration
Philosophy

89. Transforming
Power

90. • He Kakano Ahau framework utilises Te Whare Tapa Wha model to
engage with participants
• He Kakano Ahau is wairua oriented; spiritual, but not religious
• Agreements are made with participants about the kawa of the session
• This framework creates safe space so that participants can engage in
the learning process effectively
• What participants put into the session is what they get out of it.
• All facilitators & participants are teachers and learners
• All participants are volunteers, yet if invited to participate are welcome
to be a part of the session.
• This framework will invite participants to step out of their comfort
zone.
• The process is not therapy; but can be healing

91. Administration
Agreement

92. Agreements
• Volunteering self…..
• Respect the opinions of others…..
• One person speaks at a time…..etc

93. Whakawhānaungatanga

94. Whakawhānaungatanga- Agenda
• Gathering circle- What I know about my
Pepehā is……
• Light & lively- The pepehā game
• Exercise- Pair exercise- What I have learnt
about my pepehā
• Waiata – He Honore
• Evaluation

95. • What I know about my Waka is....
• What I know about my mountain is....
• What I know about my awa is.......
• What I know about my iwi is.........
• What I know about my hapū is.....
• What I know about my marae is.....
Facilitator to summarise the sharing and identify
any connections
Some participants may need to research their
pepeha

96. Self

97. Whakatau-Exercise
• Break into pairs
• Each pair is to share what they have learnt about
their pepehā, and about them selves through the
previous exercise
5 minutes each= 10 minutes
• After 10 minutes is up that pair will join another pair
(Group of four), Each pair will take turns introducing
the other based on the information that was shared
• After introductions are finished, come back into the
larger group to debrief the learning
Note: Facilitator summaries the essence of what was
shared

98. Whakawhānaungatanga- Evaluation
• What were strengths of
the session?
• What were limitations
about the session?
• What are ways the
session could be better?

99. Break

100. Whakapuaki – Identifying
pūrākau narrative

101. Track back to original source
Unpack issue; examine,
analyze impacts &
ramifications, identify
preferred story & strategies
Put strategies in place to
Stop trauma spilling over into
the next generation

102. Significant
contributing
factor
Current
Predicament
Environment
Leading up to
Predicament
Environment
status
Environment
Born into
Environment
before
birth

103. Contextual historical intergenerational trauma in genealogy
Generation 4
1840 - 1940
Relationship with
the Colonials
Photo Who are your Great
Grandparents?
What was your Great grandparents environment like? How did these legislative violations
impact each era?
Native Lands Act
Suppression of Rebellion Act 1863
Waikato Invasion
Native Schools act 1863
Tohunga suppression Act
Generation 3
1920’s-1989
Aftermath of
colonial assimilation
Photo Who are your
Grandparents
What was your Grandparents environment like? Legislative violations:
Native Schools Act 1867
Tohunga Suppression Act 1908
Native Health Act 1909
WW2
Hunn Report 1961
Generation 2
1946 – 1996
Rural to urban
migration
Photo Who are your parents?
What was your parents environment like?
Legislative Violations:
Hunn Report 1961
Pepper potting system
Rural to Urban migration
Generation 1
Current
understanding of
cultural heritage
Photo Who are you? What was your environment like? Legislative Violations:
Pu Ao Te Atatu
NZ Constitution Act 1986
Fore shore & Seabed 2004
Takutai Moana Bill 2010
Oil drilling
Asset sales
Fracking
TPPA

104. Whakatangitangi
Unpacking Pūrākau Narrative

105. Dr Eduardo Duran:
Those imprinted by the spirit
of violence / trauma tend to
show Internal indicators
such as;
• depression, isolation, low
self esteem, suicidal.
• OR:
• External indicators such as;
• acting out in aggression, or
perpetuating violence upon
others (Duran, 2012).
Dr Eduardo Duran

107. • A Māori
framework for
Assessing
wellbeing from
a Māori
worldview

109. Whakaratarata
Māori & Indigenous Strategies

111. Anna Breytenbach

112. Discussion
• What are your thoughts on this
reconnection concept?

113. Whakaoranga
Evaluation Process

114. Whakaoranga- Evaluation
• What were strengths of the
session?
• What were limitations about
the session?
• What are ways the session
could be better?

115. Whakaotinga
Wrap around Approach to release
Plan

116. Whakaotinga-Release Plan
Social
Services
Kingitanga
Hapu
& Iwi
Whānau
Participant
Wrap around Approach
Tertiary
education
Community
Corrections
Release
plan
Wrap around Approach
• Develop release plan
• Set release plan time framed to release
• Participant to engage in other rehabilitation programs in prison
suited to their need
• Whānau participant to become involved in education plan-
English, Maths, Computer skills
• Whānau participant to become involved in trade training
schemes
• Di-monthly meetings between whānau participant & He Kakano
Ahau facilitators
• Social service agencies to become involved upon release
• Tertiary education to become involved upon release
• Iwi and hapū to become involved with plan upon release
• Whānau participant meets with their whānau, hapū and iwi,
alongside victims (If they have them) to establish restorative
process
• With restorative process complete, whānau participant with
conditions will be allowed back into their community

117. =
We can never be lost
We are a seed, born of greatness
Descended from a line of chiefs,
He kākano tātou
Noa/ Desecrated
Whakamana

118. AuthenticPerson
Getting through the layers

119. Become
proactive
with
indigenous
issues
Having
limited
knowledg
e
Gaining
knowledge
Understand
impact on
Ancestors
Reclaim
indigenous
position
1
3
2
5
4
6
Transforming
self, family,
community

120. Restore Cultural
identity
Tikanga
Kawa
Whakapapa
Te Reo Māori
Māori
Transformational
Achievements
Return to original purpose
Politics
Bicultural
Multi-
cultural
Societal
Law/ Lore
Education
Economics
Employment
Understanding Maori sovereigntyUnderstanding Maori History
Understand colonial contexts
Re-establish connections Walk bi-culturally
Wealth
Mechanisms
Power to protect taonga
Health

121. Conclusion
• The historical intergenerational ripples of
colonial oppression for Maori and
Indigenous peoples around the world have
had detrimental effects
• These detrimental effects play out in Maaori
deficit statistics such as poverty, crime
domestic violence, alcohol and drug
addictions, suicide etc

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