1. Photograph :Kā Pākihi Whakatekateka o Waitaha – The Canterbury Plains (Edmund Norman, ca1855, D-001-032, Alexander Turnbull Library) LED Conference 2015 – Emerging themes from the narratives PhD thesis Rachel Martin

2. This drawing on the front cover shows the Christchurch landscape prior to European settlement. The painting shows the large size of Te Ihutai (The Avon-Heathcote Estuary) and the Ōpāwaho (Heathcote River). In the background the great forest stands of Pūtaringamotu (Deans Bush) and Tāpapanui (Papanui) can be seen, which were important mahinga kai for local Ngāi Tahu. The name Kā Pākihi Whakatekateka o Waitaha derives from the reunion between the Waitaha rangatira Rākaihautū and his son Rakihouia with their respective travelling parties in South Canterbury. After the challenges of crossing mountain ranges, forcing their way through the tangled growth of plain and hill-side, making their way through dense forests, and over the rugged ridges of Otago and Southland they rejoiced in the ease of travel along the edges of the Canterbury Plains. It was the joyful march of reunion along the Plains which led to them being named 'Kā Pākihi Whakatekateka o Waitaha', 'The open plains where Waitaha walked proudly.‘ Pākihi is an area where no trees grow and 'whakatekateka' is an archaic term meaning 'to create pride or to exhibit pleasure'. Another view is that whakatekateka has a different archaic meaning of 'seedbed' which offers the translation, 'The treeless seedbed of Waitaha', referring to the region where the tribe first settled and multiplied. From Interim Land Clearance Treatment Methodology for Christchurch residential red zone areas of cultural significance to Ngāi Tahu in the Christchurch residential red zones.Te Rūnanga o Ngāi Tahu retrieved 15.11.2015

3. What narratives emerge as Māori parents seek to revitalise Māori language with their children? Rachel Martin School of Teacher Education University of Canterbury Christchurch rachel.martin@cantebury.ac.nz Te Rangai Ako me te Hauora College of Education, Health & Human Development Te Whare Wānanga o Waitaha (University of Canterbury) Private Bag 4800 Christchurch 8140 PHD completion date April 2016. Nei te mihi ki te mana whenua me ngā kaiwhakahaere o tēnei hui. Ko wai au? Pepeha

4.  Waitaha  Ngāti Mamoe  Ngāi Tahu Ngāi Tuahuriri Rūnanga Te Taumutu Rūnanga Te Rūnanga o Rapaki Te Rūnanga o Onuku Wairewa Rūnanga Te Rūnanga o Arowhenua Te Rūnanga o Waihao Te Rūnanga o Moeraki Kāti Huirapa ki Puketeraki Rūnanga Te Rūnanga Otākou Hokonui Rūnaka Kaikōura Rūnanga Oraka Aparima Rūnaka Waihopai Rūnaka Awarua Rūnanga Te Rūnanga o Koukourarata Te Rūnanga o Makawhio Inc Kati Waewae Rūnaka Te Waipounamu

5. Initial PhD question Mai i tētahi whakatipuraka ki tētahi atu? Ka pēhea? “Giving our children what we missed out on” How do parent/s who are themselves second language learners and speakers of te reo Māori nurture their children as Māori?

6. School of Māori, Social and Cultural Studies in Education Background  History of language loss  Intergenerational transmission  Parent/s role  My own narrative, others in a similar situation  Ngāi Tahu situation

7. School of Māori, Social and Cultural Studies in Education The participants  8 parent/s/whānau  Variety of fluency and socio- economic backgrounds  Ngāi Tahu tribal region of Christchurch  Have children aged between 0-5  Data collection-interviews narrative inquiry process

8. School of Māori, Social and Cultural Studies in Education September 4, 2010September 4, 2010 (12900 quakes) February 22, 2011 (8472 quakes) June 13, 2011 (4530 quakes) December 23, 2011 (2606 quakes)February 22, 2011 June 13, 2011 December 23, 2011

9. School of Māori, Social and Cultural Studies in Education Each year NZ has a wiki o te reo Māori (Māori language week). In 2013 it was about New Zealand place names- look closely at the houses in Christchurch.

10. What narratives emerge as Māori parents seek to revitalise Māori language with their children? This presentation is about the data chapter from my PhD. The aim was to understand participants’ different language identities and aspirations for their children’s Māori language identities. I have provided you with a brief background of my own Māori language context and life realities.................. As language practitioners, theorists, speakers and/or users or non-users of non-dominant or dominant languages what aspects do you think emerged for parents revitalising their indigenous language?

11. Here are the main themes using NVivo:  Education across all levels  Te reo Māori –barriers to speaking, place of English, pride in speaking and quality  Relationships-isolation,role models and Puna reo  Loss  Challenges (racial assumptions)  Critical awareness  Globalisation  Normal and natural  Career paths

12. Framework for organising the data from Benham 2007 (“ On culturally relevant storymaking from an indigenous perspective”) Ecological Socio-cultural Perspectives Institutional Relationship across all three Overarching theme in each feature is language identity development.

13. 11 themes: Ecological features Intergenerational loss Impact of trauma on language Globalisation of the space Critical awareness.

14. . Intergenerational loss P2 Waa: I’m the youngest of four children. My Dad’s first language is Māori, he didn’t speak Māori to any of the other three. He was then of the belief that some way it would inhibit their ability to learn English which is quite normal for that time. Critical awareness P4 Rena: ….it takes one generation to lose it and it takes three to gain it back so the understanding for me is that I’m of that generation, hopefully I am trying to gain it back and when I’m passing it on to my tamariki by the time my moko come which I cannot wait for they will be te reo Māori anake me ahau……. Impact of trauma on language P3 Mere: …there was something missing. She was a bit down on her parents for not ever teaching her. Globalisation P1 Te Whe: [This participant had been living in France and Italy]….just a huge overload in my head. I’d been studying Māori for roughly ten – twelve years and had only just started getting to a stage where I thought I could have conversations. Whereas when we were in France it only took us six months to get to the same level of proficiency, because we had to.

15. Erikson (1976 cited in O’Loughlin, 2010) offers the following definition of collective trauma: By collective trauma, on the other hand, I mean a blow to the basic tissues of social life that damages the bonds attaching people together and impairs the prevailing sense of communality. The collective trauma works its way slowly and even insidiously into the awareness of those who suffer from it, so it does not have the quality of suddenness normally associated with ‘trauma.’ But it is a form of shock all the same, a gradual realization that the community no longer exists as an effective source of support and that an important part of the self has disappeared … p10-11. Trauma Unprocessed collective trauma is continued through the generations unless healing occurs. Trauma can manifest itself through feelings of loss or lack and are not always self- evident (O’Loughlin, 2010).

16. 11 themes: Socio-cultural perspectives Racial stereotypes and assumptions Relationships Contexts shaping language identity Globalisation of the space Politics enhancing or inhibiting language identities Toitū te Ao was designed by Raukura Gillies. The carver was Gavin Britt, with input from Chisnallwood Intermediate students who created the carving. Contributions were also made by the education for sustainability advisors and Tuahiwi School.

17. Motivation through positive experiences P7 Miria: it wasn’t really until we started to have our own family that that’s when the thought of transferring the language projected now to the generation of our children. So at that point I knew Māori and I was semi confident at speaking it in certain situations but it wasn’t till I found out we were pregnant having a baby …(it was fortunate at the time I had a group of friends of the same mindset that used te reo as well, either using it or in the same situation myself and they were raising their tamariki with te reo Māori)…. so then they asked the question well why wouldn’t we do that. Racial stereotypes and assumptions P6 Maraea: When I was pregnant with Rangimarie in 2009 I did a course on relationships and communication and I got to see those things that I saw when I was growing up, about who was in the whānau class, about the kind of people who I saw as being Māori. I made a lot of decisions about what it meant to be Māori and that it meant I had to smoke and drink and fail at school and be aggressive and violent and I didn’t really want to do that.

18. Iwi politics and quality P6:Maraea….. Kai Tahu ….the language in Te Wai Pounamu …. I still have concerns at the moment about the proficiency of te reo Māori that is being transmitted because you can only pass on what you know and there are very few people who have, who are as proficient in te reo Māori as most people are in English. Levels of te reo Māori P1 Te Whe…..and when I was younger, you struggle with identity and things and struggle with te reo, maybe te reo was the only thing you could offer and you would be strong at it, and then.. people are like, well how fluent are you? …. well actually I couldn’t probably translate that document you know but I have a general understanding, I can relate and it’s always about, how much Māori are you? People are trying to measure all the time, what you can do.

19. Pride in speaking te reo Māori P5 Ruhia: Well I just want them to be proud of who they are and know who they are, know where they come from and I just think that if they can have more reo that what my generation had, then you just have a sense of who you are and you’ve got that language, no matter what culture you’re from and you just have a better understanding. And through having your own language, it’s easier to be yourself, to learn other languages and be respectful of other cultures and other nationalities of people. I just want more positive experiences for them.

20. Stereotypes and assumptions unless visited and re-evaluated, can remain entrenched and carried unconsciously across generations. The attitudes of the wider society can become so embedded that those who are the victims begin to believe the attitudes about themselves. Lane 2008 defines stereotyping as; “….believing that the characteristics of one person are found in all members of the group to which that person belongs, based on some notion that may or may not have some truth in it. Stereotyping may be about ‘good’, ‘neutral’ or ‘bad’ characteristics. The point is that all stereotypes are untrue. Stereotyping and conditioning may also affect people who are usually the victims of stereotyping themselves, thus demonstrating its ingrained nature (Lane, 2008, p.16, 17).

21. 11 themes: Institutional Features Education and career paths Relationships Tino rangatiratanga-normal and natural

22. Work Example 10c P8 Ihaia: So when she was at the Iwi work environment with Whaimana, Rākau Mangamanga, and Paora you would speak Māori all the time, but as soon as they started working for a Pākehā organisation your language just changed. Example 10d P7 Miria: It’s amazing isn’t it how quick it can go. So maybe I should talk to Anika. I should only speak Māori to her…….We do actually do this like when we’re just us in the room we do, just both of us, ……… Work Example 9a P3 Mere: …when I was with him before we had Tamati [son] he’s never been supportive of me being in Māori studies. …….. He was always like where’s that going to get you. ….. I said I’m studying I’m young it’s going to get me somewhere I just don’t know where yet. I’m just going to. He knew I was having Tamati, I just said my son is going to be speaking fluent Māori and that’s it. He would argue it, no he’s not, where’s that going to get him?

23. Working and using te reo Māori P1 Te Whe: Being able to do something with the reo is important. I’m in an environment now, where now and then I can have conversations with people. I’m now able to pass it on to my children and I’m really aware even in the job I’m doing at the moment, that it’s something that is useful and I didn’t know that it would be. It’s a skill and something that people are looking for, it’s an edge you know when you are looking for jobs or whatever. Future for learning te reo Māori P7 Miria: Yes. I don't know if it’s achievable, but to have te reo as a normalised language within the household, within the community and within the town. I don't know that in the current state, I don't know whether in the future that Christchurch will ever be that. But that would be like if you had levels of dreams that would be the ultimate so they could go to the local dairy and could say kia ora you know pirangi au that would be the ultimate.

24. 11 themes: Relationship across all three features Theme 11 The value of te reo Māori Educational options The future of te reo Māori

25. Education options for parents P5 Ruhia: Well I just knew, I just knew from the moment that I found out I was first pregnant that she would go to either kōhanga, or be in a bilingual or if she was lucky enough to be in a total immersion environment and yeah we were lucky to get on the waiting list at Kōhungahunga and she started there, just before she turned two. So she’s been going for nearly two years, which is fantastic. Loves every minute. Educational Options for parents P8 Ihaia: Just for the future probably. One thing as you know after intermediate there’s no bilingual education, there’s kura kaupapa but even in the schools they have some Māori teachers and things but nothing, I mean people go to high school but then they go to varsity, they’ve got the reo and then they carry on and do varsity papers. [students that know te reo Māori go to University to do papers] P7Miria: But it’s still a foreign environment for them.

26. Example 11n P2 Waa: [Talking about te reo in her whānau] No, it’s there. It’s strong. We’re very lucky. So, we’ve got three generations. Yay! Ka nui ngā mihi ki a Dr Mere Skerrett Key concepts: Whānau is a wide concept, when a language is lost you need reo Māori speaking friends and cousins and your iwi Puna reo - making language fun adult support, role models Acknowledge trauma and loss Know our stories and restory, pride Stories of resistance rather than resilience Critical knowledge works Teach about Pākehā ideologies Have many babies, its great for te reo Māori Institutions have a key role in language revitalisation Civic language matters, value language 21st century Māori bilingualism-new forms