The World Federation of the Deaf (WFD), a leading global organisation dedicated to championing the rights of deaf individuals, is a staunch advocate for the implementation of Article 24 of the CRPD. This pivotal Article mandates that deaf learners should be educated in environments that are both linguistically and culturally appropriate, such as quality inclusive multilingual settings alongside other deaf peers. The WFD, with its extensive experience and expertise in deaf education, is a key player in promoting these inclusive policies. This is an excerpt from the WFD’s official website.
Mm,
When we examine the Education Sectors around the world, we see a clear need for every school, college, Polytechnic, and University to include sign language in their curriculum. This action is not just about allowing students to choose their language subject in the classroom or lecture. It’s about creating a multilingual and culturally appropriate environment that benefits all students. Sign language, as a tool for inclusion and equality, has the potential to foster a sense of belonging among all students, offering an optimistic future.
However, the stark reality is that a single Deaf child in a mainstream school often finds themselves isolated and unable to communicate in sign language. In contrast, other children converse freely in the classroom and on the playground. This method is a clear indication of the scarcity of resources in our education system. The chronic lack of funding for teacher aides with sign language skills, school equipment like Zoom, and limited hours, for instance, only two days a week with a teacher aide, is not just a call to action, but an urgent one. We must address these resource gaps immediately to ensure a truly inclusive education system.
For example, the Hamilton Deaf Units were linked to Kelston School for the Deaf (later renamed Kelston Deaf Education Centre in Auckland). The first Deaf Education was established at the Sumner School for the Deaf, Christchurch; however, it was strictly taught in the oral method, according to the Ministry of Education and the result of the ban on sign language banned by the Milan Congress (1880), a significant event in the history of deaf education that led to the suppression of sign language and the promotion of oralism, stressing the importance of understanding the past for a better future.
The Education Policies in the countries are often ambiguous and lack clear guidelines when it comes to Teachers of D/deaf children and D/deaf children with disabilities, university-qualified teacher aides for D/deaf children and D/deaf children with disabilities, funding allocation each year, and the role/skills of professional interpreters through activities and recreation. This lack of clarity and comprehensiveness in the policies is a significant barrier to the practical education of deaf learners.
Have you heard about language deprivation before going to school lately? Did you know that any D/deaf baby can pick up sign language/pictures quickly than spoken language from 12 weeks old? The answer is Yes. It is crucial to begin teaching sign language at an early stage, coinciding with the baby’s cognitive development, as it serves as a visual aid for individuals with word blindness. In this condition, a person has difficulty understanding written or spoken words. Sign language can provide a visual representation of language, making it more accessible for individuals with this condition.
The Deaf child/ren will have the choice to use both sign language and spoken language when they are older and blend into the Deaf community as part of D/deaf culture.
Every Ministry of Education should follow Article 24 of the CRPD, United Nations Convention on the Human Rights of People with Disabilities, clearly, not under their own Member of Parliament and staff.
All people have an inherent right to human rights from birth. For deaf people, sign language rights are not just a means of communication, but a source of empowerment, enabling them to enjoy their human rights fully. This empowerment is a testament to the resilience and strength of the deaf community. As we examine the Universal Declaration of Human Rights, we recognise the significant progress made and the challenges that remain in ensuring equality for all. We acknowledge that our achievements are leading us towards our goal: a world where deaf people everywhere can sign anywhere. It’s our collective responsibility to ensure this equality in sign language rights. Extract from the World Federation of the Deaf, with wordings amended by a deaf author/blogger.
It’s crucial to understand how vital it is for many D/deaf people, D/deaf with disabilities and Neurodiverse (non-verbal) people to communicate in sign language as their first language from birth/ medical illness or accidents. Respect for our communication choices is not just a matter of courtesy, but a demonstration of empathy and understanding. Do not expect us to speak like you in the communities as ablesim because it is your choice and takes our choice away. You can learn our sign language as a second language or more.
One day, I was teaching a small group of seniors from 82 years old to 104 years old in a rest home, Waikato, with no charge for the class, only to cover the small gift token of a gift card to cover the petrol mileage due to their limited Health funding by the Health Board in New Zealand. One of the seniors mentioned that he saw a few Deaf people signing in the cafe and thought it was terrific; however, he wished to understand their sign language for conversation. He had no idea what they were signing about. The seniors have their hearing loss – Hard of Hearing and find it frustrating to communicate with their loved ones, hate being isolated, and being left out of the activities groups. They want to be included in the same rooms as their community resthome. They do have other health illnesses like Parkinson’s Disease, stroke and mobility difficulties in walking.
It is critical to include sign language in Education, the Health Sector, Government Agencies, Police and Fire Services, Social Services, Civic defence, Social Media, Media, technologies like AI, mobile devices, and many other agencies and communities. The importance of sign language in these sectors cannot be overstated. Its integration is not a luxury, but a necessity for the full inclusion and safety of the deaf community. Do not expect to remove our sign language video/post if there is a financial problem with funding from the Government or businesses – there is no excuse for not putting sign language for us. You are placing our lives at risk from environmental dangers, making us isolated from the community, keep ringing our mobile until we may receive emails/letters from you and making us feel frustrated if we do not understand you because you refuse to write down on a piece of paper, or we may not fully understand the English language.
Perhaps watch the video by Marlee Matlin, featuring her tips for Police Officers and the Deaf/Hard of Hearing community in the USA. It is about teaching Police Officers ASL sign language for the American Deaf people through training courses. Note that Marlee is signing in ASL (American Sign Language), which differs from our NZSL (New Zealand Sign Language).
It’s important to note that sign languages, like spoken languages, are diverse and unique to each culture. There is no universal sign language, and around the world, many different sign languages are used, each with its own grammar and vocabulary.
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Welcome to the International Week of Deaf People 2025, a significant event that plays a crucial role in advancing the rights of the deaf community.
Celebrating Identity, Cultures and Rights!
The Theme is about ‘No Human Rights Without Sign Language Rights!’
22nd to 28th Septmeber 2025
Monday 22nd September 2025
Deaf Communities Leading
“Deaf-led alliances, in collaboration with governments and other organisations, play a vital role in advancing sign language rights. Following the motto’ nothing about us without us’, actual progress comes from partnerships where deaf people lead and others support them as committed allies.” World Federation of the Deaf
D/deaf people and D/deaf with disabilities people play critical roles as leaders, advocates, campaigners, and supporters. They want everyone in the communities, such as Education, Health Sector, Police, Public Services, and Government agencies, to learn about our sign language rights as a form of equality for them. It is about removing ableism to un-ableist communities and allowing us to communicate with them without problems. It is vital to work as team players, a support group and teambuilding.
Without sign language, we will be lost and stuck in a hole without any communication method during the Civil Disaster crises, evacuation, and become more isolated in the communities anywhere in the world. Sign language is a language, not a spoken language, where we can not hear, even the neurodiverse people/children, who are unable to communicate, and they do speak in sign language, improving their self-esteem, and gaining more confidence to communicate with their families, work colleagues/staff, and friends.
Let’s look at who were the popular D/deaf or D/deaf with disabilities people who led the recognition of our sign language in the country or in the world?
Helen Keller – Deafblind
Kitty O’Neil – D/deaf (Quote: in her words, “Deaf people can do anything. Never give up. When I was 18, I was told I couldn’t get a job because I was deaf. But I said, someday I’m going to be famous in sports, to show them I can do anything.”)
Ratapu 21 o Oketopa 2025, as in Māori (Sunday, October 21 2025), we come together to celebrate the strength that comes from unity —a bond that connects us all, showcasing the unity and stability that is inherent in Māori culture.
He kai kei aku ringa
There is food at the end of my hands
Said by a person who can use their basic abilities and resources to create success.
“Ēhara tāku toa i te toa takatahi, engari he toa takitini.”
Translation: My strength is not from one person, but from many. Meaning: We are stronger when we work together; strength comes from unity.
Māori songs, a vibrant part of community events, find their fullest expression through kapa haka, concerts, Marae, welcome, blessing, and many other performances. Kapa haka, a traditional Māori performing art form from New Zealand, is a powerful means of cultural expression, combining song, dance, and chanting to convey the depth of Māori identity and history. The name itself, ‘to form a line’ and ‘to dance’, hints at the emotional and cultural significance of this art. Kapa haka includes various elements such as powerful haka (war dances), graceful action songs (waiata-ā-ringa), and choral singing, often featuring rhythmic movements like foot-stamping, body slapping, and tongue protrusions. These performances, rich with emotional depth and the beauty of Māori culture, are a vital way for Māori people to showcase their cultural heritage and are practised in schools, communities, and at major events like the Te Matatini competition. The beauty and emotional depth of these performances will surely leave you feeling connected and appreciative of the Māori culture.
Several songs are available in NZSL with Māori concepts, and this is just the beginning for them to learn more about their background and culture. For example, a Pepeha is not just a set of words; it’s a powerful tool that connects us to our Iwi (Tribe), Manga (ancestral mountain), awa (river), hapū (sub-tribe), and meeting place (Marae), reminding us of our rich Māori heritage. The educational value of the Māori language and concepts will surely leave you feeling informed and enlightened.
The song, which Te Aroha in NZSL Te Reo concepts sang, is now available for everyone, including Taangata Turi Maaori.
Today, we have the new Māori Kuini (Queen) – the youngest of the siblings and their father, Kiingi Tūheitia (full name Tūheitia Pōtatau Te Wherowhero VII), who passed away on August 30, 2024.
Nga wai hono i te po Pōtatau Te Wherowhero VIII (Nga wai hono i te po Paki) is the youngest daughter of Tūheitia. She is a direct descendant of the first Māori king, Pōtatau Te Wherowhero, who was installed in 1858. Nga wai hono i te po’s first language is Te Reo Māori, and she is deeply immersed in Māori culture and traditions from an early age. She loves Kapa haka, having taught it in her second year at the University of Waikato. There is a bit of history behind her name’s meaning, as told to her by her grandmother, Te Arikinui Dame Te Atairangikaahu, the only previous Māori Kuini (queen).
Te Atairangikaahu was on the annual Tira Hoe Waka canoe journey down the Whanganui River and had stopped for the night at Parikino Marae when she heard that her granddaughter had been born. She asked Whanganui kuia Julie Ranginui for a name for the baby, and together they settled on “Nga wai hono i te po ” (meaning “the waters joining in the night”), referring to the meeting of the Waikato River people with the Whanganui River people that night.
@petervaneeden3651, a place to stand makes sense; everyone should have that right over their affairs. Tūrangawaewae is one of the most famous and influential Māori concepts. It means foundation, foot, and translates as ‘place to stand’. Tūrangawaewae are the places where we are strong and connected. They are our foundation, our place in the world, our home.he waahi e tu ai Ko Tūrangawaewae tētahi o ngā ariā Māori rongonui, tino kaha. Ko te tikanga ko te turanga, ko te waewae, ka whakamaoritia he ‘wahi hei tu’. Ko Tūrangawaewae nga waahi e kaha ai tatou, e hono ana. Ko ratou to tatou turanga, to tatou waahi ki te ao, to tatou kainga.
There was a waiata (song) I recall by one of the lecturers at the University of Waikato, Hirini Melbourne. Hirini Melbourne was from the Tuhoe and Ngati Kahungunu tribes. From 1978, he was on the staff of the University of Waikato, becoming an Associate Professor and Dean of the School of Māori and Pacific Development. Hirini developed them into a song of remembrance for one of his students who had died after facing numerous adversities. In 2002, Melbourne was awarded an Honorary Doctorate from the University of Waikato. He was appointed an Officer of the New Zealand Order of Merit in the 2003 New Year Honours, for services to Māori language, music and culture, just before his death a week later.
Today, there are a couple of waiata along with NZSL Te Reo Māori concepts.
The 1975 Māori Land March, a pivotal moment in Aotearoa’s history, was a testament to the indomitable spirit and leadership of the legendary Dame Whina Cooper.
Hōhepine (Josephine) Te Wake was her real name when she was younger and living in the Northland, Aotearoa.
As an eleven-year-old student at Hamilton West School, Kirikiriroa (Hamilton), I was deeply moved by the Hīkoi Land March to Parliament, Te Whanganui-a-Tara (Wellington), which I watched on our black-and-white television at home. My mother’s attempts to explain the significance of the land protest and the longest walk from Te Hāpua in the Northland left a lasting impression on me. This personal connection to Dame Whina and the Land March – Hīkoi, which was further deepened during my studies at the University of Waikato in the mid-1990s, where I delved into the history of the Māori Land March through the works of Professor Michael King, who wrote a book about Dame Whina Cooper, made the experience even more profound.
Note – the name of Wellington: Wellington has both Te Whanganui-a-Tara and Pōneke as Māori names, but they have different origins and uses. Te Whanganui-a-Tara means “the great harbour of Tara” and refers to the harbour and surrounding area, while Pōneke is a phonetic transliteration of the European name Port Nicholson. Both are now used to refer to the city and are often used interchangeably, though Te Whanganui-a-Tara is rooted in indigenous history.
One of the Deaf Seniors in Waikato was telling me about his recall of the Land March and a couple of confusing surrounding issues with his whaea’s (Mother’s) connection to Princess Te Puea Hērangi, late Māori Queen Te Atairangikaahu and Dame Whina Cooper in the photographs. His niece has no idea as well, and they asked another senior whanua. Yes, turi kaumatua (the Māori Deaf seniors)’ whaea (mother) had been involved with the Iwi-Tainui, where their ancestors were linked to Hauraki and Ngāpuhi. The turi kaumatua (Māori Deaf senior)’s whaea and her group established the new Hui Te Rangiora Marae, along with Catholic New Zealand. The meeting house at Hui Te Rangiora Marae in Clarence St, known as Tu Waerae, was opened in November 1974 by the first Māori Queen, Te Atairangikaahu.
Hui Te Rangiora, the renowned Polynesian navigator, is a significant figure in Māori history, representing the spirit of exploration and navigation. His image is carved on the Turangapeke meeting house at Te Awhina Marae in Motueka, a testament to his enduring legacy and the respect he commands in Māori culture. This connection to Hui Te Rangiora allows us to feel a part of Māori history and culture, fostering a sense of connection and respect for his enduring legacy.
Hui Te Rangiora was such a great voyager that there is a whakataukī (proverb) about him: Tāwhana kahukura runga, ko Hui Te Rangiora te moana i tere ai. When the curved rainbow is seen above, Hui Te Rangiora glides swiftly below.
Rāhiri is the founding ancestor of Ngāpuhi. Born at Whiria pā, he was the son of Tauramoko and Te Hauangiangi. Tauramoko was a descendant of two captains – Kupe of the Matawhaorua canoe, and Nukutawhiti of the Ngātokimatawhaorua canoe. Te Hauangiangi was the daughter of Puhi, captain of the Mataatua canoe.
Let’s continue about the Landmarks, and there was another landmark, which was the Takaparawhau/Bastion Points, at Ōrākei, Auckland. The area is significant in New Zealand history as the site of protests in the late 1970s by Māori against forced land alienation by Pākehā (European settlers). Before European settlements, the land was occupied by Ngāti Whātua Ōrākei.
The Māori protest movement is a centuries-long fight for indigenous rights, gaining significant momentum in the 1970s, with a focus on the Treaty of Waitangi, Māori land rights, language, and culture. Key protests include the 1975 hīkoi (land march), the Bastion Point and Ihumātao occupations, and recent nationwide hīkoi opposing policies seen as undermining Māori rights and the Treaty of Waitangi. This ongoing struggle underscores the urgency and importance of the Māori land rights movement.
Europeans did not own the land when they arrived in Aotearoa until the Māori Land Wars. Māori gave a bit of the land to settlers, such as Traders and whalers, who married the sons/daughters of the hapu and other ways of living on the land and before European settlement, Māori had no concept of selling land, and few chiefs had the mana (authority) to tuku (gift) it. Before the arrival of European settlers, Māori had collective kaitiakitanga for the whenua in their territory. No one person had ownership rights – everyone worked together to make the most of the whenua while ensuring its protection and sustainability for the future.
Europeans acquired Māori land primarily through purchases of land under the Treaty of Waitangi, which granted the Crown the exclusive right to buy land from Māori. European demand for land was high, and the Crown would then resell it to settlers. However, this process was often marked by dubious tactics, such as purchasing from individuals instead of groups, withholding promised reserves, and pressuring Māori into sales. The Māori Land Wars, officially known as the New Zealand Wars, were a series of conflicts in the mid-19th century (roughly 1840s to 1870s) in the North Island of New Zealand, primarily over land and sovereignty issues following the signing of the Treaty of Waitangi. These wars were a result of Māori resistance to the loss of their land and the encroachment of European settlers. They culminated in widespread land confiscation from Māori and significant loss of life, mostly among Māori.
E rua ngā tauira o Te Tiriti o Waitangi. Ko te reo Māori, me te reo Pākehā. Rapua ngā kōrero mō te whakamāoritanga o Te Tiriti, ngā kōrero o roto me ngā rerekētanga i tētahi ki tētahi..
Understanding the Te Tiriti o Waitangi (Treaty of Waitangi) is crucial to grasping the historical and cultural context of New Zealand. There are two versions of the Treaty, one in te reo Māori and one in English. Exploring how the translation occurred, what each version states, and how they differ in meaning is a crucial step in understanding the Treaty’s implications. This understanding is not just informative, but also engages us in the ongoing discourse about indigenous rights in New Zealand.
There was a fourth article of the Te Tiriti o Waitangi – “fourth article” is a widely discussed concept referring to a verbal agreement for the protection of religious freedom that arose from an exchange between Bishop Jean Baptiste Pompallier and the Crown at the signing on February 6, 1840. This agreement was not inscribed on the formal Treaty document but is a significant part of its historical and cultural context, particularly for Indigenous Māori.
There isn’t a single definitive list of Te Tiriti o Waitangi principles, as they have been developed through case law by the Waitangi Tribunal and the courts over time, but generally encompass Partnership, Protection, Participation, and Kāwanatanga. These principles outline the Crown’s duty to govern while also protecting Māori interests, ensuring Māori have a say in decisions, and fostering a relationship of cooperation between Māori and the Crown to achieve fairness and equitable outcomes.
Core Principles of Te Tiriti o Waitangi
Partnership: Acknowledges that the Treaty created a relationship between Māori and the Crown, requiring both to act in a strong, enduring, and cooperative relationship, with good faith and mutual respect.
Participation: Ensures that Māori have the opportunity to provide input into decision-making processes at all levels, recognising their rights and responsibilities.
Protection (Active Protection): The Crown must actively protect Māori interests, rights, taonga (treasures), and rangatiratanga (authority or self-governance).
Kāwanatanga: Recognises the Crown’s right to govern Aotearoa New Zealand, a right that is balanced by the need to respect Māori self-determination.
Other Key Principles and Concepts
Tino Rangatiratanga: The right for Māori to self-determination, self-management, and authority over their own resources and affairs.
Equity: The Crown’s obligation to ensure that Māori achieve equitable social and health outcomes, addressing imbalances and providing options for culturally appropriate services.
Redress: The Crown’s responsibility to provide processes for the resolution of grievances arising from breaches of the Treaty.
The New Zealand Parliament and all Political parties do not recognise Article Four.
“Kāore he mutunga o tēnei mea, te ako” — “There is no such thing as an ending to learning.”
Te Reo Māori, with its profound beauty and depth, is a challenge to capture in this blog fully. It’s not just a language, but a rich tapestry of culture and history that we’re only just beginning to unravel. From its meanings and pronunciations to its myths, performances and songs, it’s a journey of discovery that inspires and intrigues, inviting us to delve deeper into its intricacies and marvel at its beauty.
Symbolises the resilience, adaptability, and enduring nature of te reo Māori. It’s a call to action, highlighting the ongoing commitment to its preservation and growth for future generations. It’s a responsibility we all share, a connection that binds us to the past and future of our language and culture, and a reminder of the importance of our collective efforts in this journey.
A brief article about our tanagata Turi – John T. Rua (Ngāi Tūhoe), a Deaf Tohunga Whakairo (Master Carver).
Ngāi Tūhoe Tohunga Whakairo (Master Carver) John T Rua, dating from 1980. John has an impressive whakapapa, being the grandson of the revered Māori Prophet Rua Kēnana, and is considered a master and cultural leader in his gift of whakairo artwork, a literal ‘living treasure’ in Aotearoa. Becoming deaf at a young age led him to eventually study whakairo under the tutelage of fellow Tohunga Whakairo Hone Te Kauru Taiapa (of Ngāti Porou) and graduate with honours from the prestigious New Zealand Māori Arts and Crafts Institute in 1972 (where Hone had been appointed its first master carver in 1966). From here, John continued to develop an impressive body of work, carving thousands of individual pieces as well as working on many marae and other buildings of national significance. In 1992, the Māori community recognised his service to Aotearoa with the presentation of The Queen’s Medal. John’s work is held in private and public collections globally. Today, he lives in the Bay of Plenty area, continuing to teach whakairo as well as sign language throughout the region.
There is another interesting Maaori tangata haua – te kaiwhakamahi tuuru wira (Maaori disabled – wheelchair user). This person is inspiring and energetic, having come home from the USA; however, he is Māori. His name is Rodney Bell, and he descends from the Ngāti Maniapoto tribe. Rodney acquired a disability as a result of a motorcycle accident as a young adult below the chest. His artistic expression demonstrates elements of traditional Māori culture, yet at the same time, he’s continually seeking new ways to enhance his creative process. https://youtu.be/tkb6eB7yAZ4?si=ineg1yfwDog9JQw6
Let’s move on and look at the new Māori kupu (word) in the Disability world.
Let’s explore the relationship between Te Reo Māori and Autism. One of the well-known terms is Takiwaatanga for Autism, which means ‘in my/their/his/her own time and space.’ This word reflects the Māori language’s approach to neurodiversity, emphasising the importance of allowing individuals to operate in their own unique time and space, respecting their individuality and pace of life.
Takiwaatanga is a mana-enhancing term that regards autistic people as taonga, unique individuals with gifts and strengths. Keri Opai coined the term after consultation with taangata whenua (Māori people) and taangata whaitakiwaatanga (Autistic people). It’s a celebration of diversity and a reminder of the unique contributions each individual makes to our society.
Hauātanga/whaikaha (both words are nouns)– Disability
A well-known Māori proverb about perseverance is “Whāia te iti kahurangi, ki te tūohu koe, me he maunga teitei,” which translates to “Seek the treasure you value most dearly, but if you must bow your head, let it be to a lofty mountain”.
This saying encourages people to aim high, pursue their goals with great effort and resilience, and only to give in when faced with a truly formidable obstacle, symbolising perseverance and tenacity.
Karekau he arai mo te hunga haua Maori katoa ki te uru atu ki nga mahi whakaari, kapa haka me etahi atu mahi puta noa i Aotearoa. Ka taea e ratou te mahi i nga mea katoa hei whakaatu i te riterite o o tatou hapori.
In English – There are no barriers for all Māori disabled people to participate in performances, kapa haka, and other activities across New Zealand. They can do anything to demonstrate our communities’ equality.
Thursday, October 18, known as Taite 18 o Oketopa in Māori, we come together to celebrate the strength that comes from unity —a bond that connects us all.
“Ēhara tāku toa i te toa takatahi, engari he toa takitini.”
Translation: My strength is not from one person, but from many. Meaning: We are stronger when we work together; strength comes from unity.
Stephanie Awheto
Ngaati Ruanui Taranaki
Iwi – Ngaa Ruahine
Haapu – Tamaahuroa titahi
Ko ngā hui pēnei i ēnei ngā wā kia tangi ki ngā mate. Gatherings like these are the times for remembering the dead. Stephanie – te kaiwhakamaori reo toru tuatahi mo te Tāngata turi i Aotearoa. (In English, Stephanie was the pioneering first trilingual interpreter for the Tāngata turi in New Zealand, a role of immense significance and impact.)
I was reflecting on the past when I first met her in Hamilton in the late 1980s and 1990s. A brief History of the Deaf Community in Hamilton: Back in the 1980s and 1990s, there was no Deaf service or organisation for the Deaf community and no interpreter for the D/deaf people/Tāngata (Māori Deaf people) when I was a BNZ Data Entry Officer. At Melville Intermediate School, the late Patrick W. Thompson was my classmate in the Deaf Units in the late 1970s. My sister studied in a Māori course and other classes at the Waikato Teacher College. Then, my mother learnt to study in a Māori course at Waikato University.
Patrick’s curiosity about his Māori background and Te Reo Māori at school led him to seek Stephanie’s help. Her unwavering dedication to helping him reconnect with his roots is a shining example of her commitment to the Deaf and Māori communities. This connection blossomed into a warm relationship, with Stephanie welcoming Patrick into her whānau over many years until his passing in 2014.
Stephanie completed her Interpreter course at AUT in 1996, and she and her young whānau moved to Hamilton in the early 1990s. The Deaf Association of NZ: Hamilton Branch (later changed to Deaf Aotearoa) opened in Hamilton in 1991.
No official languages existed for the D/deaf people and Tāngata Turi (Māori Deaf people) in Aotearoa until 2006. In 1987, Te reo Māori was made an official language, followed by NZSL (New Zealand Sign Language in 2006. The main problem was where the Te reo language is, as in sign language for the Tāngata Turi (Māori Deaf people). As you see, there was never an original sign language by the Tāngata Turi (Māori Deaf people) for over a hundred years. Proto-Polynesian, a language spoken about 2,000 years ago, is the ancestor of all Polynesian languages. Māori people arrived in Aotearoa a thousand years ago, and their language was Te Reo. Then, the English settlers/immigrants came to Aotearoa with their English-speaking language, but there were several minor languages spoken, such as Dutch, Norwegian, Danish, and even Polish. In 1867, the Government and Education banned all Māori children from speaking te reo in schools.
How does sign language come here? Who was/were the people who used sign language here? It is the D/deaf people themselves who brought sign language back as ‘loan sign language’ to Aotearoa/New Zealand from the boarding schools in Australia, the United Kingdom and the USA. They created sign language like Pidgin-Creole sign language when encountering other D/deaf people in different districts, businesses/trade around Aotearoa. NZSL is more or less closely related to AUSLAN (Australian Sign Language) than BSL (British Sign Language). We need to have actual records of Pidgin-Creole sign language here while linguists continue researching and understanding the past. Sign language was banned through schooling at Van Asch, Titirangi School for the Deaf, Kelston School for the Deaf and in different regions of the North Island Deaf Unit Schools in the past due to the Second International Congress on Education of theDeaf, an international conference of deaf educators held in Milan, Italy, in 1880. Today, it is known as the Milan Conference or Milan Congress to many D/deaf people worldwide.
Stephanie interpreted my paper course at Waikato Polytechnic, where I earned a certificate in Human Service: People with Disabilities.
Fast-forward: Stephanie was talking to Patrick by learning sign language. She was confused by one or more sign languages translated in English to Te reo—hang (in Sign Language as a hand grasped in front of the neck) vs. hangi (cooking foods on top of the heated rocks in the buried pit) in Te Reo without sign language. Patrick described what he was trying to explain from his sign language to Te Reo. Many of the D/deaf people who sign for ‘hang(i) were exploited or offended by any Tāngata Māori around Aotearoa.
He waka eke noa
A canoe which we are all in, with no exception
Stephanie’s decision to become a trilingual interpreter for the Tāngata turi Māori was a significant step towards bridging cultures. Since Te Reo became an official language in 1987, there has been no trilingual interpreter for Tāngata turi Māori. The gap was particularly felt during critical cultural events such as the marae ātea, hui, and the significant landmark of the Te Tiriti o Waitangi. Stephanie’s role as a bridge between cultures not only facilitated communication but also fostered a deeper understanding and respect for the Māori Deaf community.
Ko taku reo taku ohooho, ko taku reo taku mapihi mauria
My language is my awakening, my language is the window to my soul.
Stephanie travelled around Aotearoa as a trilingual interpreter in hui, the marae ātea, Māori Deaf development activities at the marae ātea, and at the university where I took my BA in Arts and Stephanie mentored trilingual Māori interpreters/Te Reo Rotarota Māori interpreters. Stephanie was there to interpreted when I received my BA degree at the University of Waikato – the
Patrick told Stephanie that many Tāngata turi Māori lost their Māori identities, culture, Iwi and Hapu backgrounds, Te Reo, and, of course, Te Tiriti o Waitangi (known in English as the Treaty of Waitangi). This loss was a result of historical factors such as the suppression of Te Reo in schools and the influence of the Milan Conference. Patrick and Stephanie travelled around Aotearoa to meet many Tāngata turi Māori before setting up the first Tāngata turi Māori Hui in Orakei in 1993. I was overseas when Patrick and the organisers created the first National Māori Hui, introduced in 1993. Stephanie, her supported whānau and her colleagues supported those (Tāngata turi Māori) wanting to reconnect with their Māoritanga and reclaim matauranga Māori. It was critical and a challenge for everyone to work together as a team.
The opening of the first Rūaumoko Marae on December 4 at Ko Taku Reo Deaf Education NZ (formerly Kelston Education for the Deaf), Auckland, thirty-two years ago, was a significant milestone. It brought many benefits to all Tāngata turi Māori students and communities, marking a proud moment in our history.
He aha te mea nui o te ao? He tangata! He tangata! He tangata!
What is the most important thing in the world? It is people! It is people! It is people!
This whakatauki talks about the importance of human connection and relationships. These are what create community and enable people to flourish. It values the human being in all of us and reminds us of what is most important—not money, not success, not a job or a thing—it is people.
Kua hinga te totara i te wao nui a Tane
The totara has fallen in the forest of Tane.
Ahakoa nga uaua, kia toa, kia kaha
Kia manawanui.
When you find things in life are difficult, be strong, stand tall and be of a great heart.
“Nā koutou i tangi nā tātou katoa.”. When you cry, your tears are shed by us all.
E aroha ana ki a koe me te whanua i te ngaronga o Stephanie.
Permission granted from Marshall to post this article along with his comments.
I know she had a strong working relationship with all involved at NZDAssociation and multiple times with the Māori Deaf as a Whole. Your wisdom is welcome tku Tautoko te reo Māori is what she would be signing atm. Tku. Yes, what a nice recall on her pathway to Trilingual Sign Language Interpretations
Yes, she did do all that to get it done.
I’m grateful you’ve taking me back beyond the earliest times, tku
Ae sad but we must continue to continue on. I know we have have a big whole left behind since Steph’s send off.
Weaving Patterns were given to me as gifts for my teaching for eighteen years to the public community. Gifts from the ACE.
He mihi nui ki a koe e Stephanie mo te tohutohu me te whakaako i a au mo te ao Maori, tikanga, me Te Reo i a au e ako tonu ana, e tuhi ana, e whakaako ana i nga wa e hiahia ana ahau ki te tangata Maori mai i taku waahi mahi me te Poari Kaitiaki ki a au.
In English – Thank you, Stephanie, for mentoring and teaching me about the Māori world, culture, and Te Reo as I continue to learn, write, and teach when I need a Māori person from my workplace and the Trust board with me.
Mā te kimi ka kite, Mā te kite ka mōhio, Mā te mōhio ka mārama
Seek and discover. Discover and know. Know and become enlightened.
Māori myths (pūrākau)
In Aotearoa, Te Iwi Māori (people) speak of their traditional stories explaining the origins of the world and cultural practices. Often they speak of their ancestors in their marae.
Our past Education has been enriched by the profound teachings of Māori myths (pūrākau). These stories, such as Maui and the Sun, Ranginui, the Sky Father, and Papatūānuku, the Earth Mother, are not just tales, but the very fabric of our cultural identity. They are the primal parents of the world, the Fish of Maui -Te ika a Māui: The creation of the North Island, Hinemoa and Tūtānekai, Paikea the Whale Rider, and many other Myths.
What about the stories of the te hunga hauā Māori (disabled Māori people)? Yes, there were several stories, for example, the blind god Tāwhirimātea; however, they were not widely taught in Primary Education until higher Education and universities. Who is Tāwhirimātea? In Māori legend, Tāwhirimātea is the god of weather, controlling winds, storms, thunder, and lightning.
“The way Māori view being disabled is tapu (sacred), and Matariki is a good example. Matariki is named after Tāwhirimātea, a blind god.”
Let’s go back to the Te hunga turi Māori (Māori Deaf people). I sourced any video in NZSL Māori concepts of the Myths for everyone to learn in Education, at the libraries, online resources and in the communities. The resources I have found are waiata (songs) and fun, entertaining waiata that incorporate Te Reo Māori sign language concepts.
Regrettably, my search for YouTube videos about NZSL Te Reo sign language concepts in the myths has been in vain. This morning, I spoke to one of the iwi turi, and it became clear that there is currently no plan to create Māori myths in Te Reo sign language concepts. This underscores the urgent need to bring these stories to the communities, Education, and whanau (families) communities, and the only platform available for this is a Facebook Page.
Taangata/Iwi Turi needs to understand the myths of their generation as treasures, as depicted in murals on the marae walls and carvings, and traditions to pass on to the next generation over many years. Today, we have amazing technology, especially AI, that offers a beacon of hope. It allows tamariki turi Māori (Māori Deaf children) to utilise their skills and ensures that our myths are not only preserved but also made accessible to all.
“manaaki whenua, manaaki tāngata, haere whakamua”. Which translates to “if we take care of the land and take care of the people, we will take care of the future.”
Many of you may know or be unaware that there are many ancient languages, like Manx Gaelic, that are nearly dying around the world. The last native speaker, 97-year-old fisherman Ned Maddrell of the Isle of Man, passed away in 1974. This language is a poignant example of the global issue of language endangerment.
What about Manchu – is the Chinese language native to Northeast China? From 1636 to 1911, the Chinese Qing Dynasty announced Manchu as an official language. Manchu is becoming endangered because its native speakers have been replacing it with Mandarin, primarily due to social and economic pressures. This is a common trend in many language endangerment cases.
Examples of Dying Languages
Ainu (Japan): Critically endangered, spoken by a few elderly individuals, and subject to long-standing assimilation policies.
Nǀuu (South Africa): A critically endangered language with only about eight speakers remaining, although revitalisation efforts are underway. These efforts, which include language classes and cultural events, are a testament to the resilience of the Nǀuu community and the importance of preserving their language. Lengilu (Indonesia): Spoken by only four people in the northeastern region of Kalimantan.
Tehuelche (Argentina): The language of nomadic hunters, now spoken by the last four speakers in Patagonia.
Ainu (Japan): Critically endangered, with only a few fluent speakers remaining.
Ter Sami (Russia): Spoken by only two older adults in the Kola Peninsula, a language that was once prohibited in schools.
Kayardild (Australia): Flown by only four elderly Aboriginal people on Bentinck and Mornington Islands.
Yarawi (Papua New Guinea): A language from the Morobe Province used by only one person, with most natives preferring the Binandere language.
According to Ethnologue, 3,193 languages are endangered today. However, with concerted community efforts, we can work towards preserving these invaluable linguistic treasures.
“He iti te mokoroa, nāna i kati te kahikatea” (The caterpillar small, though it felled the kahikatea tree), which encourages persistence and significant achievements from small beginnings.
Today, we are learning to speak Te Reo through daily life, while many Tāngata Turi Māori are slowly learning to read and understand Te Reo before applying it to Te Reo Sign language concepts.
Here are two different Te Reo sign language concepts from two other organisations. Take a good look at the sign language differences between these two Karakia (Prayers) – Timatanga. Timatanga means ‘new beginning,’ a phrase that embodies life, introduction, commencement, and start.
In Ko Taku Reo Education for the Deaf Timatanga –
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Te Reo sign language concept.
First line – sign for peace and widespread
Second line – sign for sea, glisten and a different sign for glisten (as greenstone in the bottom hand as a stone, while the top hand is glisten)
Third line – sign for the day and the pathway
Fourth line – sign for respect for each other
fifth line – sign for all together
Second Timatanga from Deaf Aotearoa
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first line – sign for peace, wide and spread
second line – sign for whakapapa, precious/treasure/sacred/value/worth and sea
third line – sign for pathway, all and day
fourth line – sign for show, love (Aroha) and respect
Fifth line – sign for all, each other, and show instead of one hand toward outward, then the second hand toward outward, and finally both hands outward, as in pural.
“tātou” means “we” or “us” and katoa means all, we, completely
“With your contribution and mine, the people will thrive. “
Nā tō rourou, nā taku rourou, ka ora ai te iwi.
A proverb of shared abundance. It reminds us that a community thrives when each of us brings what we can.
Te Wiki o te Reo Māori (Māori Language Week) is a profound celebration that unveils the beauty and depth of the Māori language, inviting us to explore its richness and diversity.
As we approach the 50th anniversary of Te Wiki o te Reo Māori, a week that holds immense historical significance,
Tēnā koutou/Tēnā koe e hoa
There are 15 distinct sounds within the Māori alphabet. They are:
five vowels: a, e, i, o, u
eight consonants: h, k, m, n, p, r, t, w
two digraphs (two letters that combine to form one sound): wh, ng.
Double long vowels (Macrons (tohutō or pōtae) and double vowels show where a vowel is lengthened, for example, in words like ‘rōpū’ and ‘roopuu’ (group).
Combinations of vowels (diphthongs) are common; examples of diphthongs are au, ao, ea, ia, ou, oa.
“Mā mua ka kite a muri, mā muri ka ora a mua,” which translates to “Those who lead give sight to those who follow; those who follow give life to those who lead”.
Iti noa ana he pito mata.
From the withered tree, a flower blooms.
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Understanding and learning Te Reo sign language for the Tangata turi Māori is not just a crucial step towards cultural understanding and inclusivity, but also a mark of respect and consideration.
Over thousands of years ago, Māori people originated from East Polynesia and began arriving in Aotearoa in several waves of waka voyages between approximately 1250 and 1300 CE. European people arrived later as explorers, traders, sealers, and church missionaries to Aotearoa. Over two hundred years ago, there was a brink of speaking Te Reo throughout Aotearoa, with ups and downs. Meanwhile, the Ministry of Education banned the use of Te Reo in schools across Aotearoa, leaving children speaking Te Reo at home and in their communities. Note that there was no officially recognised language in English since the Parliament opened here; everyone speaks English, along with other languages such as Dutch, Irish, and many other languages.
Te Reo Māori started to decline at a time when many Māori linguists, Māori MPs, and Kaumātua (Māori elders) noticed grave concerns and began to campaign for its revival in the 1980s. Māori was made an official language of New Zealand under the Māori Language Act 1987. For more information on this history, please visit the following link.
Let’s explore our official NZSL (New Zealand Sign Language), and note that there was no Te Reo sign language by the Taangata turi Māori from the 1980s. I was in London, UK during the OE in 2004, 2005 and 2006, and was requested by one of the MPs who is related to our family to visit the House of the Lord by seeking the document in Education and officially in the language there. The reason was that the official language, such as NZSL, was in English, omitting Te Reo sign language at the time for the Deaf community. NZSL became official on April 11, 2006, under the NZ Sign Language Act, and I recall that day because it coincided with my late cousin’s birthday during the third reading of the bill in Parliament.
Today, many Taangata turi Māori are learning to understand and use Te Reo to fit into Māori Sign Language concepts by using English words, such as elder vs Kaumātua, in a different sign or similar. It is a long journey for them to learn to understand how to sign the correct meaning to fit into Te Reo, meaning, how to break down the clusters of meaning from Te Reo. For example, my childhood memory is of Ruakura, outside Kirikiriroa (“long stretch of gravel”) in Hamilton, and the Ruakura Agriculture Research Centre. Waikato Agricultural College and Model Farm was established in 1888 in Ruakura, where our family had been farming for many years. The sign language for Ruakura is tapping double ‘r’ as a crooked finger on the palm. This sign language is okay, and I prefer to sign ‘pit’ and ‘red’ colour, connecting to the meaning of Ruakura.
‘RUAKURA IS NAMED AFTER A PIT IN THE AREA THAT WAS USED TO BURN IRON OXIDE’. Traditionally, large pieces of iron oxide found in swamps were heated by burning in a fire to produce a powdery red pigment. Māori people mixed water with the sacred red Kokowai (ochre), which was used for painting tapu ceremonial objects, koiwi and carvings. Burning the red oxide stained the pit red, thereby giving rise to the name Rua (hole or pit) kura (red)’. Source: An Assessment of the Potential Impact that any expansion and development of the Ruakura Estate might have on Cultural Values and Mana Whenua by NaMTOK Consultancy Ltd (November 2011)https://ngatihauaiwitrust.co.nz/wp-content/uploads/2018/12/Final-Presentation-to-Hui-a-Iwi-28-October-2018.pdf
Yes, there is another meaning, which is feather plumes or treasures. Taangata turi Māori and the Deaf people in the community need to learn to understand the meaning of Te Reo, the history and how to sign correctly. It is not about the right or wrong way to sign for anyone in the community.
On Facebook, there is one page that I enjoy watching the most, from a person who helps anyone pronounce words correctly. Paaka Davis – Māori Content Creator, and one of his videos was about how to pronounce Aotearoa. Here is the link
Life in Eureka 
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