Sadly, as time went on, the class dwindled dramatically, particularly the younger people who evaporated with each class. By the end, we had a steady number of about seven or eight people (including Beau and I). There was an advanced class that ended up with about half that. Beau would grumble every now and then that THAT was why his students were the way they were, they were mimicking the same behavior as their parents
-- begin something with gusto, and then just shrug, say you can't be bothered, and quit. A LOT of activities at his school end up that way.But admittedly, it was a tough class to stick to. It was NINE months long, and sometimes those three hours in the evening were tough to get through, especially for those who worked during the day. Also, the more pregnant I got, the more draining the class could be. But we stuck with it. We really wanted to learn the local language, even if we didn't need to, and besides, with NZ being obsessive about certificates and qualifications, it would be great to have an official Maori Language certificate at the end of it all.
It was important to Kata that there was a strong emphasis on the local culture as well as the language. She frequently went off into tangents and I think Beau and I counted four times that she went into the story of the returned Maori soldiers from Italy in WWII. Basically, the men (who survived), returned heroes and spent the next 20 years boozing their nights away. Since the community was so proud of them and were so happy to have them home, they were given total free reign to let loose when they got home. It's just that no one ever said, "Hey, that's about enough now."
But we did learn more about the people and traditions, aspects of all sorts of local land features, and especially, the beautiful maraes -- small compounds which features several buildings including the main meeting house, cooking and eating house, and the sleeping house. And we did lots of singing. LOTS and LOTS of singing.
Unfortunately for Beau and I, Kata didn't focus too much on the actual LEARNING of the language, and the many books and workbooks we had were practically skimmed through. We still adored her and enjoyed being in the class. One feature was the near hour-long "tea" in the center of class time where each night we had a giant potluck, sat around and shot the shit. It was very enjoyable, and as the months went by, the time of this break seemed to increase.
But there was one thing we learned, and learned well: our Whakapapa. (pronounced: fah-kah-pa-pa). It's basically an oral version of your genealogy. Maori recite it back to their original canoe. In Maori history, seven canoes left "Hawai" or "Hawaiki" (no, not Hawaii), a Polynesian island they all came from, though no one quite knows exactly which particular island it is today. And similar to the American focus on the Nina, Pinta and Santa Maria, Maori know not only the NAME of each one of the seven canoes (Aotea, Arawa, Kurahaupo, Mataatua, Tainui, Taakitimu and Tokomaru), but also which one(s) they descend from.
There's two ways to do it, the long version where you actually say something like "John slept with Beth and they made Tom" until you get to yourself or the cool short version, the "pepeha." The pepeha involves reciting your connection to your family, your people, and the land you come from. You recite each one like this: "Arawa is my canoe, Tinangahua is my river," etc. Oh, and in Maori, of course. The typical list includes most or all of the following:
- your canoe (or "waka")
- your mountain
- your river (or lake)
- your marae
- the name of the land you were born on
- your "iwi" (larger tribe)
- your "hapu" (local, family clan)
- your main ancestor
- your "whanau" (family name)
- your mom and your dad's name
Now, this is easy for Maori, especially rural ones, who still live amidst all these things. For Beau and I, this suddenly became a unique challenge, especially for me who was born in the Midwest, but after age five was raised in the desert. Then I returned to the Midwest for my university degrees. I was much more familiar with my desert topography, but apparently, it was the Midwest landscape I was supposed to be acknowledging.
Obviously, I don't have a canoe or a marae, and what exactly is my ancestor, tribe or clan? So, after some discussion in the class and the example in our workbook that one Scottish person used, I decided to go with my last name (Norwegian) for my family, went back to the first ancestor who immigrated to America for my ancestor, Vikings as my tribe, and Norwegians as my clan, and used the local land in the Midwest for my mountain, river and the land I was born on. Yeah, it's not an exact science, true. It felt both a little silly and also kind of cool. And though Beau and I brought smiles every time we did our strange pepeha, it was still unconditionally accepted. People don't fuck around when it comes to bloodlines here.
To this day, when Maori get together, even in very official and/or government meetings or in business dealings, they spend a great deal of time introducing themselves, and this almost always includes reciting their pepeha to the group. It's a way of identifying who you are and connecting to others around you who may be closely or distantly related. It's really not so different than our own introductions when groups first get together for a meeting, it's just that instead of the focus being on your job, position, or maybe your university, it's on your family and land.
And in the future it would be very useful and important to me in several situations. I'll share one of them in my next post. :)
