Sydney Maori Wardens Inc | Community organisation

Sydney Maori Wardens Inc

Phone: +61 414 353 931

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24.01.2022 David & Kahu Waitoa Taku Manawa

20.01.2022 The great white father, Trevor Mallard, puts those two uppity brownies in their place. You know, the two brownies who actually represent the indigenous brownies... of Aotearoa . I mean, how dare Rawiri and Debbie have the audacity and cheek to think that one of the co-leaders of the Maori Party should be allowed to speak in the leader’s debate. How dare Rawiri think he should be allowed to raise a point of order in Te Reo Maori. How dare Rawiri think that just because the Parliament rule book says that Maori is an official language of Parliament, that Mallard would allow him to raise a point of order in Te Reo Maori. How dare Rawiri and Debbie think that the Maori people and the Maori Party should be accorded equal treatment and recognition as a Pakeha owned Party. The racist attitudes and mindset of Trevor Mallard from the late 1990s when I was in Parliament have obviously not been consigned to history his racism is alive and well. And how sad that we once again got to listen to the deafening silence of the Labour Party Maori MPs. Not for them to confront the racism their of their Pakeha masters.

15.01.2022 Jinne eks seker maar outyds. Maar is die nie mooi nie #loveit

11.01.2022 Pehipehi (Traditional Maori Ethics and Principles) The following constitutes part of the code of behaviour (Pehipehi) taught through the Whare Wananga (Sacred ...Schools of learning) in the Tainui area, these precepts guided the individual to be mindful that he or she was part of a tribe and as such had a duty to follow certain moral principles that maintained the well being of their collective group. Hara ( Transgressions) There were certain transgressions that alerted the Tohunga that an individual was behaving in a way that was incompatible with those guiding principles and if left unchecked could negatively affect the entire tribe. 1.Ko te uru whakanunu (Unconstructive criticism and complaining). While this behaviour may seem relatively minor, it had the potential to cause negative attitudes and beliefs within the collective. When an individual complained in this way they were indirectly challenging the power structure of the tribe instead of directly resolving their conflict. 2.Ko te kai a piko (Violation of anothers esteem). This misconduct could manifest in many ways directly and indirectly. Any form of abuse whether it be physical, mental, emotional or sexual would come under this definition. If left unchecked this could lead to internal conflict within the tribe. 3.Ko te ha piro (The offensive breath, Back-biting/gossiping) The ancients viewed one’s breath as being a sacred link to all life, past, present and future. For this reason it was essential to monitor carefully the things one said. In the old world, one insulting remark to another tribe could bring destruction down upon the entire tribe. 4.Ko te piko atu, te piko mai. (The endless bending, Violation of one's own esteem). For someone to truly respect another they must respect themselves first, this concept refers to one who constantly lowers their own mana to please or placate another. This has the potential to cause an imbalance among the tribe as the individual may feel violated by others in the tribe that treat them as if they are of lower status. 5.Ko te pawhera. (Violation of the sanctity of women). The women as Whare Tangata (Scared House of Humankind) were extolled for the importance of their role within the tribe. Every human was born to women and for this reason her sacredness was essential for the well being of the tribe. To violate women was to put the entire future of the tribe in jeopardy. 6.Ko te tiki kopura (Negative expression of personal issues). To force one’s personal beliefs, history, values or dislikes on another demonstrated that the individual was not valuing or respecting the other members of the tribe. This also communicated an indirect challenge to the power structure of the tribe. Ara (Way of truth) After an individual committed a Hara(Transgression), he or she was given an Ara(pathway of restitution) by the Tohunga, where they would be able to restore the balance of mana that was created by their transgression. This would manifest itself as a Ritenga (Ritual) where the individual would pay in some form for the transgression that they had committed. These teachings were essential to the well being of the tribe and were followed for centuries in a time when belonging to a collective group was not just important, but was vital for ones survival. These principles promoted self awareness and self government. One was encouraged to be aware of every thought, word and action and the effect that they could have on others. These precepts were taught by the Tohunga to the rest of the tribe to point the way to a contented life, where the tribe could live in harmony and mutual respect for each other. Pei Te Hurinui Jones talks about these traditional principles and ethics of the Whare Wananga in Potatau, the Maori King.He translated the ancient chants of the Whare Wananga that describe these principles. Take hold of these teachings, These are the Pehipehi (True precepts), These point the way to the Ara (way) These are the teachings of the Nihi (Contented soul) Of the Matua (Parent). They are the teachings for the Ahaaha (All manner of mankind) And thus I abide in the world forever. Translated from the Uenuku Kahukura Chants of the Whare Wananga by Pei Te Hurinui Jones. TP

10.01.2022 Kia kaha koutou ma

07.01.2022 #WATCH This is the story of four sisters who fought for five long years to bring their step-grandfather to trial for sexual abuse. These young women decided to ...stand up, speak out and have courageously broken a cycle that continues to plague whnau across the motu, generation on generation. A warning. Shilo Kino’s interview with the whine involved is graphic and the subject matter is disturbing. Free help is available 24/7 Call: 0800 044 334 Text: 4334 or for more information visit https://safetotalk.nz/

07.01.2022 Kauhau Session S3 #1 Tues 1 Dec 2020 Wairuatanga The Seen and Unseen #KauhauSessions #TaiteTalks... #ProtectOurWhakapapa #TpunaWisdom See more

06.01.2022 Charlie Chaplin lived 88 years He left us 4 statements: (1) Nothing is forever in this world, not even our problems. (2) I love walking in the rain because no o...ne can see my tears. (3) The most lost day in life is the day we don't laugh. (4) Six best doctors in the world...: 1. The sun 2. Rest 3. Exercise 4. Diet 5. Self-respect 6. Friends Stick to them at all stages of your life and enjoy a healthy life... If you see the moon, you will see the beauty of God... If you see the sun, you will see the power of God... If you see a mirror, you will see God's best creation. So believe it. We are all tourists, God is our travel agent who has already identified our routes, bookings and destinations... trust him and enjoy life. Life is just a journey! Therefore, live today! Tomorrow may not be. See more

03.01.2022 I want to share a process that happens on the Marae: The Kaikaranga. Ranga meaning Realm Ka meaning to cut Cutting through physical and spiritual realms ... When a kuia karanga you onto the Marae at a tangi, her role is not done until each member has been accounted for both physically and spiritually. During her Karanga (Calling), Manuhiri will walk to the center of the pathway to acknowledge those who have passed on.. Our tipuna will join us, carrying with us the mamae, pouri of the decease. This is where we are now placed under a spiritual process. The kuia when everyone is seated will sit and hold the Wairua of her Karanga while formalities (Whaikorero) are in process. Keeping an eye on both the gate, the speaker, the people and the people of the land. It is her that makes sure that the formalities is correct and can refuse to do the waiata When the Whaikorero is finished, she will stand and waiata to unite both the physical and spiritual of Manuhiri and tangatawhenua.Then to confirmed the greeting of hongi, which now brings us together sharing the same breath. This is one of the most sacred of all sacred roles on the Marae. You have to be balanced with knowledge, rites of passage and incite of spiritual and physical to have this role. She will also be accompanied by all the other kuia. When a child is born into this world, it is that very same karanga of a nurturing mother that calls her baby into the world, then when their is a passing, it is that very karanga that transitions the decease to enter the next world where ancestors are waiting. A world where loved ones are. Death in Maoridom is to be celebrated and acknowledge as there journey after death is beginning somewhere else. Why we call it a Tangi is the tears we cry is a token of cleansing the path way for our love ones to move on. He Tohu Matekite