22 FEBRUARY 2008

NEW ZEALAND GAZETTE, No. 32

741

What follows is a statement which presents a Māori perspective as to the origin and nature of
the human spirit. It was felt that herein lay one of the answers for recovery from the malaise
induced by loss of land, power and sovereignty which has been, and still is for many, the
experience of Māori people.

The statement says that the spirits of human beings derive from the Rangi Tuhaha, the twelve
dimensions of enlightenment in which spirit entities dwell until physical life is desired and to
which spirit entities return after physical death. The inference is that at the moment of
conception the physical and spiritual potential of the human being becomes an individual
entity endowed with the spirit qualities of mauri, tapu, wehi, mana and ihi; the spirit
receptor-transmitters of whatumanawa, hinengaro, auaha, ngakau and pumanawa; and the iho
matua, which is the umbilical cord of spirit energy which links that single entity through his
ancestral lines to the primal energy source which is Io.

The spirit qualities referred to here can best be described as emanations of energy, the
strength or weakness of which is determined by the condition of the receptor-transmitters
where feelings, emotions, intelligence, consciousness, conscience and all other non-physical
characteristics of human personality dwell.

Most often referred to as taha wairua, these aspects of the human spirit are considered as
important as physical attributes, not to be dismissed as the domain and responsibility of
church or religion, but regarded as an integral part of human personality and, therefore, are
responsive to and affected by teaching and learning.

In summary, then, Te Ira Tangata focuses on the physical and spiritual endowment of children
and the importance of nurturing both in their education. Kura Kaupapa Māori therefore:

• challenge parents, teachers and trustees to work together in establishing a harmonious,
child-centred learning environment in which care, consideration and co-operation are
acknowledged as necessary elements for the successful operation of the kura for the
greatest benefit of its children.

• propose that the role of the kura is all-round development of its children rather than career
orientation.

• assert that the nurturing of body and soul in a caring environment is the greatest guarantee
that children will pursue positive roles in life.

• affirm that affectionate nurturing breeds happy hearts and lithesome spirits and thereby,
warm and caring people.

• honour all people regardless of age, creed, colour, gender or persuasion and will not
therefore, belittle, resent, hurt or show prejudice towards anyone else.

• honour gender differences and attributes in full understanding that it is in the combined
and co-operative efforts of men and women that the well-being of children and community
is assured.

• respect the physical body and encourage children to pursue habits which guarantee
personal health and well-being.

• respect the physical and spiritual uniqueness of the individual and are therefore mindful of
not perpetrating physical or psychological harm against oneself or others.

• affirm that the needs of the spirit are well served through the creative arts of music and
song, dance and drama, drawing and painting, prose and poetry and all the activities which
give full sway to colour and imagining.