Karakia:

Māori society maintains that we are strongly connected to our atua through whakapapa (Haami & Roberts, 2002). The practice of karakia was to maintain these connections and to seek guidance and protection from atua. Māori people were very spiritual people and the spirituality of Māori have remained strong within their communities. As evidenced by the Kuia Participants however, a shift from Māori indigenous spirituality to Christian-based religions has occurred for many. Mikaere (2003) notes the impact of the Tohunga Suppression Act (1907) as being instrumental in demeaning Māori spirituality by banning all Māori spiritual practices. Māori in large numbers became indoctrinated into the schools of Christianity where many have remained. Kuia Participants have maintained their strong beliefs in the Christian religion and which they continue to practice in their daily lives.

Nevertheless, what was also evident in the narratives of the Kuia Participants was that although karakia were directed primarily at God, their wider spiritual understandings included connection to people and environments through atua Māori such as Papatuanuku and Tāne Mahuta. For example, MH mentioned Papatuanuku in relation to the usefulness of gardening as a stress release. The Kuia Participants expressed in a myriad of ways other traditional knowledges such as a special relationship with the environment and the return of whenua to whenua, indicating that while Christianity was of prime importance to their systems of belief, that belief did not preclude

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drawing wisdom for the heritage of their Māori ancestors. Intertwining the spiritual systems of two worlds is a practice that has occurred since Rev. Samuel Marsden presented the first Christian sermons in the Bay of Islands in 1814 (http://www.teara.govt.nz/).

5.5 Conclusion:

At the beginning of this research I had pre-conceived ideas and assumptions of how this project would develop. I initially wanted to highlight society’s ignorance to the conception of pregnancy and developing whakapapa. What I didn’t realise was the complexities and dynamic ways in which Māori traditional society functioned. Furthermore I was somewhat unaware of the many ways in which Māori people in contemporary society continue to practice Māori tikanga and customary traditions daily, and that therefore Māori culture is alive, active and evolving with a bright and vibrant future.

The customary traditions of te whare tangata have been discussed across the life span of six Kuia Participants. In my pursuit to articulate the philosophies of te whare tangata as a framework for mental wellness for Māori mothers and babies, my understanding has shifted to embrace the creation of a more holistic notion of wellbeing for Māori mothers, their babies, their whānau and communities. My understanding has also shifted from the realisation that despite the travesties of colonisation, many Māori continue to engage with Māori traditional practices and remain resilient against state- sanctioned oppression (Mikaere, 2003). Te whare tangata, along with many other Māori traditional concepts are being uncovered, re-affirmed, re-engaged and

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innovated in Māori communities by many passionate and committed Māori researchers and social practitioners. Kuia Participants discussed openly their commitment to passing on knowledge to future generations in hope that this assists them to access improved lives and a life of prosperity.

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CHAPTER SIX – CONCLUSION

6.1 Introduction:

Māori traditions, practices and values had their origins in cosmological narratives which had set the foundations for Māori survival in Aotearoa since their arrival here in nearly a thousand years ago. They brought with them notion of the importance of relationships which began for humanity with Papatuanuku and Ranginui, from whom came the birth and further manifestations of whakapapa. From these primary relationships came the blueprint of roles to be assumed by men and women along with the equally important roles held by each whānau member. The main commitment of each whānau member was to the survival and wellbeing of the collective.

The women’s role as te whare tangata were vital in the ongoing building and maintenance of future generations; the wellbeing of te whare tangata was one aspect of traditional living that was vigorously protected. So important was this period of a women’s life, special tikanga were implemented to safeguard both mother and child through the process of hapū ora and whakawhānau. Purposeful relationships and purposeful conception ensured that relational bonds between mother and baby, and with the wider whānau, were well secured during the gestational period.

The arrival of European civilisations brought significant changes that Māori had not been prepared for, although there are many examples of the successful adaption of Māori to the new people and new technologies that arrived (Durie, 2003; Walker, 1990). The colonisation approach used by the colonial government to erase Māori

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cultural values and traditions would have lasting negative effects for Māori across several generations. The specific attacks on the well-functioning roles of men and women in Māori traditional society and furthermore the dismantling of whānau forms and function transformed that way Māori would operate and cast doubt in the minds of Māori regarding their own histories. Despite this Māori held on to at least the essence of many of their traditions, reformulating these to fit new environments (George, 2010). However, deeper knowledge of many traditions, including those around te whare tangata, were in severe danger of being lost.

Nevertheless, despite the losses, Kuia Participants spoke openly about the challenges, commitment and achievements of continued engagement with the traditional and contemporary roles of te whare tangata. The sense of communal support and living were discussed by Kuia Participants in their experience as children and continues in their lives today. Of significance within the narratives were indications of the purposeful nature of positive relationships, and therefore notions of purposeful conception as a way in which to ensure pēpī were immersed in strong and secure networks from before their birth.