Tikanga

TIKANGA

PREAMBLE TO MAORI STANDARDS:

The Philosophy of Tumutumu Whenua, The 4th Patrician/Tupuna O Te Iwi Maori.

From the Teachings of Te Whare Wananga O Kupenga.

The preparatory instruction for Inductees to the College of Specialists/Tohunga.

The Upper Level.

There are two levels of Understanding.

There is only one reality - AWARENESS.

The concept of awareness is too harsh a reality for ordinary persons to understand and to accept.

Therefore there is a Lower Level or a Level of PREFABRICATION'S.

The separation of Ranginui and Papatuanuku by their son Tane Mahuta

It is through these unreal prefabrication's that the Reality is maintained in balance, by the Specialists, or the Enlightened / The Thing.

The Lower Level

In the Lower Level all material and Spiritual concepts belong to a graduated genealogy / whakapapa and to a whanau of Physical Forces that are Atavistic or Astral Identities.

The Personifications of the 70 Brothers are the Forces of Nature.

of the Land - Papatuanuku - The Earth Mother Concept.

of the Sea -Tangaroa - Tupuna of all the features of the Sea.

of the Sky -Tawhirimatea - Tupuna of Meteorological Identities.

of the Forests -Tanemahuta - of all forests creatures and plants.

of Death - Hine Nui Te Po - the maiden of death.

of Human KIND? -Tumatauenga - of Warlike Humans.

of Uncooked Food Rongomai.

of Cooked Food -Haumiatikitiki.

of the unborn Ruamoko

ii/ of the next generations in the whakapapa e.g.

Rangi = Papa

Hine- te- ahuru = Uru- te- ngangana = Hine-turama

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Te Ra - Kura Te Marama-I-whaneke Nga Whetu

(the Red Sun) (The Waxing Moon) (The Stars)

OR: Ranginui (Sky Parent)

Whiro (Personifies darkness and fear)

Tongatonga = Hine-te-ahuru

(heavenly bodies)

KAWENATA

Mareretanga Origins of standards

The Maindustry metaphysical standard

The Maindustry metaphysical Standards for Maori Codes of; Practice set by the Origins which defines:

The methods, Practices, Materials and Process for quality assurance.

In this whakapapa (similar to Humankind) all Features, of organic and inorganic nature, display “energy” under specific conditions and therefore have identification in relationship / kinship to Humankind.

The “matrix” within which both the Astral and temporal Entities of both organic and “morganic nature exists, are defined as three Realms or phases of maturity' or `materialisations'.”

Te Korekore or the Potential or Pre/proto entities who are awaiting “conceptualisation”.

Te Po or the Forming, Re Metamorhposis stage or realm where differentiation of identity occurs.

Te Ao Marama - The universe as we recognise it - with its complexities of physical and enigmatic laws of physics.

The universe or Atmospheric Environment in which this holistic concepts exists is recognised as in a condition of graduated “CHAOS” - its manifestations ranging from all the stages of the discordant through to the harmonious.

The Guardians or Allies.

Each Realm of Existence has sentient semi formed identities who are helpers' or allies' with appropriate physical and material characteristics that are individually positive forces that guide the metamorphosis of the Entities forming, at each stage of their materialisation; into Being or to Realm of Te Ao Marama.

Examples of these entities are depicted in whakaro design in Poupou located immediately within the entrance of the whore whakaro of traditional Whanau Dwellings in the form of manaia figures.

In the Conceptual Universe of Humankind our proganiuve whanau are born of the Earth Mother - Papatuanuku AND the Sky Father - Rangi Nui, through the Tupuna Tumatuanga - the father of fierce human beings.

The Premidial Parents are also the origin of the other whanau of brothers and sisters of Tumatuenga ie; of the wind; of the sea; of the forests; of the earth; etc.

Therefore to exsist in a condition of state of Makururangi (HARMONIOUS balance) well-being with our ENVIRONMENT we must have adjustment capabilities to prevent our actions from becoming DISCORDANT' (or out of sync - off balance).

The Laws of Humankind.

This capability for adjustment or rebalancing is known under the Maori Customary Lore of UTU - ( or rebalancing )

This rebalancing of motivation needs constant adjustment and the process UTU allows for accommodation' with the objective of harmonious co-existence' of the individual with his / her environment.

The associated Lores of Humankind involve with the process are;

i/ The Lore of Tupu - which is the concept of the quintesence of what physically and spiritually constitutes the identity of a human being.

ii/ The Lore of Mana - which is the reflected standing of an individual within that identities community or social environment.

iii/ The Lore of Tapu - which is the concept of prohibition or behavior constraints that set the value mores of a Human Society.

iv/ The Lore of Muru - which is the Rule of Social Material Equilibrium - a Social Mechanism that acts to redistribute the material and spiritual capital value balance of the members of the community of Human Society. (echoes of Death Duties)

The Traditional Guardians of Human Value Balance in Maori Society.

This class of Specialists are the trained product of Higher Academies, Schools or Colleges of Knowledge, known as Wananga.

The true source of the Knowledge imported to their graduates come from the;

FUND of ACCUMULATED CULTURE KNOWLEDGE of the PEOPLE or

Mythically - from the Three Baskets of Wisdom / Knowledge obtained from the Astral Home of the Sky Father - Rangi Nui by the mythically ATUA (demigods) of old.

The purpose of the Knowledge, and more so, of its application by the graduates / tohunga, is to maintain Harmony within the Society of Humankind and with Humankind's environmental whanau of the Universe.

The Cultural Tools of this guidance' came in the form of practices, ideas, rules, lores, customs, mores, rituals prohibitions, karakia etc.;

Before a selected student could become an apprentice to a Wananga College or School of Learning His / her preparatory induction demanded the total sanitization / elimination of all traditional Lower Level Prefabrication's, to a stage that the student was able to perceive that all preconceived concepts ere an anathema to the pragmatic harshness' of the concept of REALITY.

Upon reaching this untainted stage the student tohunga would have come to realise that the ability to reason - to natinalise in a social environment was the first step to AWARENESS - that he / she was ready to acquire the superior knowledge that would evade him/her to guide his/her whanau along a path of homonious co-existence within the parameters of his/her specialist knowledge and within his/her physical environment. An environment in which Humankind is merely a bit player.

The Reality is that Humankind is considered a product and an intergial part of the Universal Environment and not an Alien element visiting it.

The Earth owns us - we do not own the Earth.

MAORI STANDARDS

TO THE INDUSTRIAL AND PROVIDENT SOCIETIES ACT 1908

REGULATION

Tuturu Maori (Maori interpretation) of the Industrial Provident Societies Act 1908, 1908, No.81

An Act to consolidate certain enactments of the General Assembly relating to Industrial and Provident Societies, 4th of August 1908.

ANALYSIS:

The Industrial and Provident Societies Act 1908, Tuturu Maori (Maori interpretation) relating to specific Terminology with respect to page 3, Section 1, (1) (2) (a) (b). Short title etc. And page 4, Section 2 etc. Interpretation - in this act, if not inconsistent with the context.

Law Interpretation:

Kawa Means "Analysis" the division of a physical or abstract whole into its constituent parts to examine or determine their relationship or value,

Mauri Means, the act or process of "interpretation" or explaining elucidation including allocation of significance to the terms of a purely formal system, by specifying ranges for the variables, denotations for the individual constants, etc.; a function from the formal language to such elements of a possible world.

Tono Means "The" Phrase (Phrasis, phrazein) to indicate a particular person, object etc, including Tohu, the thy, se, seo, sio, thi, thin, der, diu.

Kai-mahi Means "industrial" of relating to, derived from, characteristic of industry, including industria from industrius Maindustry.

Huri-Huri Means "and" emphasis or indicate repetition or continuity including anda, ande, anti, atha.

Mata-kite Means "Provident" providing for future needs includes exercising for sight in management of affairs, resources, characterised by, proceeding from for sight; including providens, providere.

Nga-iwi Means "societies" a system of human organisations generating distinctive cultural patterns and institutions and usually providing protection, security, continuity, and a national, international identity for its members, mode of social and economic organisations including societe, societas, socius.

Kai-taonga Means "Act " on, to regulate one's behaviour in accordance with advice, information, etc; including "Act" upon, to have effect on, action, actio, agere.

Tohi-rite Means "1908: dare, date, the years of a person's birth and death, including the beginning and end of an event, period, tima, tid, timi, zime, symbolum, sumbolon, sumballein, synballein.

Whaka-noa Means "Amendment of rule" includes a new rule and a resolution recinding a rule in-addition the Act of amending; correction, addition, alteration, or improvement to a motion, document etc, amender, emendare, emend.

Tinana Means "Committee", means the committee of management or other directing body of a society, including a group of people chosen or appointed to perform a specified service of function, committee, cooperative group.

Papa-tu-a-nuku

Means "Land" includes hereditaments and chattels real including any kind of property capable of being inherited, heredite, hereditas, an interest in land, allodial rights, less than a freehold, such as a lease, chatel, capitale, lant.

(Lore Law:- any trace of ground capable of being owned as property, together with any buildings on it, extending above and below the surface.)

Hui-hui Means "Meeting" includes (when the rules of a society so allow) a meeting of delegates appointed by members including to come into or be inconjunction or contact with (something or each other); metan, moeta, motian, gemaete, maza, maetr.

Kai-ti-a-ki Means "officer" extends to any trustee, treasurer, secretary, member of the committee of management of a society, manager, or servant other than a servant appointed by the committee of a society.

Kaitiaki-maori-ake

Means "persons claiming through a member" includes the executors, administrators, and assigns of a member and also his nominees where nomination is allowed.

Taonga Means "Property" means all real and personal estate (including books and paper), the right to possess, use and dispose of anything, propriete, proprietas, proprius.

Waka Means "Registered Society" means a society registered or deemed to be registered under this Act.

Whare-Nui Means ["Registrar" means the Registrar of industrial and Provident Societies appointed under this Act; and "District Registrar", in relation to any society, means the District Registrar of Industrial and Provident Societies in whose office the records relating to the Society are kept:on behalf of the Crown Treaty Partner]

Ture Means "Rules" means rules for the time being including Lore by Marae justice or an order by a court or judge, riule, regula.

MAAORI RESPONSIVENESS

Tikanga Management

Within our activities considerable emphasis is placed on specific issues with Maori using appropriate processes and this is most important that all situations of concern understand what this means. The adoption of a management style will need to establish an information control data system to support information necessary to promote strategies for Universities and maindustry sectors which could be prevailed upon to increase Maaori participation, this is critical to its long-term sustainable future. A balance set of policies encompassing matters of relationship will need to be established among other measures the level of Maaori economic investment in both education and industry, details of maaori employers in industry. The workforce participation rates and statistics of Maaori in formal training arrangements to necessitate access to arrange internal external sources.

Benchmarks for evaluating findings, and informed analysis of the overall strategy as it affects Maaori.

Policy statements will not only guide our decisions in maintaining a balanced attitude for success, also for specific training outcomes, recognition better options in the Labour market, work place promotion options, and an increased economic base, to maximise Education, Industry, and Maaori driven efforts and protection mechanisms.

In this regard, policy statements are bring proposed under the headings of :

* Organisational policy

* Resource policy

* Administration policy

* Financial policy

* Maaori Tikanga lore

* Monitoring and Assessment policy

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