Oh Erica where Tara mama – Myra haka
Taranaki Pehlwan Acuna Kumail
neck-and-neck my otaku tomorrow Kiki
Neha kkkk Noah
kkkk Noah 888 era equal M&A ten akuto
alquran natira aku car nama rare
almighty Parana creo que Taranaki
tangata me na Kapoor to corral Takamori
heavily Keaton a garage rock a cockapoo
attend a rainy mauriora greetings in
Maori I’ve just introduced a statement
from an organization that I’ve been a
part of for more than 30 years today or
Taranaki we say – Carrillo
tuku Modi language and culture crossing
generations and by this we mean if we
raise our children in our language a
regional variation of language Taranaki
doe
there will be more likely to raise their
children in that language when they
become parents and that’s because our
core language culture and identity is
formed during our upbringing and it’s a
key part of who we become later in life
it’s just common sense
Neera straightforward well after 30
years I can confidently say it’s not as
easy as it sounds
and my talk is about why there does what
are some of the main issues that we’ve
had to deal with and what are some of
the things that we need to do for
language and concept culture to cross
generations but first things first I
didn’t grow up speaking Maori and that
was partly due to the fact that our
family lived in Franklin a suburb of
Hamilton City 250 kilometers to the
north you see our Father Geoff fond from
Lancashire England was in the Air Force
and the Air Force Base was Interop
so we lived in Hamilton but we came back
to Taranaki all the time in school
breaks for Tony hunger funerals and for
big events the Taranaki identity that I
knew and loved was spending time with
cousins eating heaps a beautiful kite
together going to the PAS and been on
the farm that was it the reason we
didn’t speak Maori wasn’t through lack
of support from our Father the reason we
didn’t speak Maori is because our mother
didn’t speak Maori our mother Patricia
to wake up water medicine a high
achieving Taranaki Maori woman she
started work as a teacher joined the
army
became a policewoman raised six children
went back to teaching and then on to
community work it can never be said that
our mother lacked and determination but
she did all of that without real Maori
without Maori language and yet her
parents our grandparents as far as I can
remember they all seemed to speak Maori
except they spoke Maori to each other
that was their world and we weren’t a
part of it this is us just arrived in
Taranaki and I can tell that because
we’re all smiling Uncle Joe cousins and
our grandmother our queer
Noora de Oro or perrito to do a kitty
and as I’ve said that’s me in her arms
but this is where real Maori stop for
our fauna a long unbroken line of native
speakers of Taranaki real ended right
there how queer didn’t speak Maori to
our mother and she didn’t speak it to us
and that was the way it was then our
grandparents generation they seemed to
have it all under control but language
wasn’t crossing generations now to show
you why that was we need to reach for
data and go to research that was done in
the 70s by Richard Benton and his crew
at NZ @zr between 1973 and 79 they
conducted a research that was
substantial more than 33,000 people were
interviewed in their homes in DES farno
they recorded information about date of
birth tribal affiliations where they
lived and they gauged people’s ability
to call it or to speak Maori along the
bottom we have the years that people
were born the vertical axis is the ratio
of speakers and along the top are a
sample of tribes and locations that were
included in the research but before we
go any further I really need for
everyone to understand that of the
people who are interviewed if they could
speak Maori they had learned there real
in the home and in their communities not
in school and that’s because school at
that time language and that time Marty
language in that time that was grammar
reading and writing but not speaking
hate the pie they learnt it in their
homes so what we’re looking at here is
when far no generally stopped speaking
Maori to the next generation to their
children and we see a definite decline
of speakers around the time of the
depression in the Second World War
except of course for who are talking was
one of the few places where L continued
well into the 70s but for the rest of us
our real was in decline and there was a
lot of reasons for their government
policy and post-war urbanization of
rural Maori communities that dispersed
native speakers and there was a strong
sense of nationalism linked with English
after the walls speaking Maori and
schools that was actively discouraged
because it was seen as an obstacle to
progress into learning so in 1927 when
my mother was born there was more than
half of the communities in Taranaki had
stopped sustaining their language and
that’s what happened for our mother
that’s what happened for her generation
when this information came to light it
came at a time when there was a general
political awakening for Maori 1972 the
Maori language petition and 75 martí
language weakened in the same year was
the Marti Lane match when the findings
were made public
it automatically drew attention and they
were saying in a very short amount of
time
Maori language would cease to exist as a
living language it would continue in
archives and in books linguistically and
possibly in ritual and ceremony on marae
but as living language it was all over
and that’s because of the people they
interviewed that could speak Maori
almost all of them were approaching old
age and they hadn’t passed their
language on to their children but the
majority hadn’t passed the language on
to the next generation here it is that
is what happened now in 1972
the thing I remembered is how queer died
our grandmother passed away in it head
it was a huge blow to our farmer and it
certainly was to our mother because not
long after that she enrolled in a
modeling
course in which he had done that she set
her sights on us children we were off to
Maori boarding school girls you’re going
to huddle were in Napier and boys you’re
going to Hato Petera in Auckland no
questions no arguments there was a clear
sign to us things have changed new game
plan for no mum
with the support of our father was
driving real Maori to the forefront and
to Carell to Koo Modi was getting back
on track learning Maori learning to
speak Maori in schools that was
difficult we learned to read and write
in body wheeler to translate we learnt
grammar we learnt to pass exams but even
after five years of learning you could
hardly say that I could speak Maori
confidently at that time that didn’t
happen for me until a few years after I
left school I entered a two-week
immersion program in Raglan with Terra
Tonya a community-based Maori language
learning approach and our two Powercore
were amazing our teachers were cutted
intimate Ida and Pete him on the YT two
of the best in those two weeks I could
call it all I began to speak because all
that language was in there but in a
sustained Maori language immersion for
that period of time that language
started to flow and I was inspired I
came back to Taranaki and I dived into
Maori language immersion with Tarawa
Taranaki and Catherine we had a group of
elders our Parker and a large group of
youth they do know that I’m not a and we
got busy night classes weekend immersion
intensives it was all long but we
couldn’t really sustain that level of
activity the community didn’t really
have the resources to keep up that sort
of momentum and so together we
approached our local Technical Institute
at that time Taranaki politic in Anna
short time after we had our first formal
tertiary education Maori language
immersion class and it was taught
or none other than Doctor Who irani
wakey reporter our taranaki real
champion extraordinaire when who either
he was there teaching the classes
quickly grew and we quickly got also
worked in that area teaching real in
immersion we felt like we had won the
trifecta true the first one was we got
access to resources I’m talking about
facilities learning and teaching
resources vehicles to travel to our
communities to work and for our students
the next one was they got qualifications
and when they applied for jobs when
those jobs were there they got them
because they had qualifications but also
because they spoke Maori but the real
one for us was that we got to work
alongside our real idols who eat only
way kiri buddha in a long list of
tyranny passionate practitioners
experienced mighty language immersion
practitioners they were native speakers
and they wanted to speak loudly to us
all the time it’s a trifecta favor I
knew one well that’s where it all
started to go astray really and that’s
partly because as second language
speakers we were so caught up so so
caught up with what was going on and I
myself included I wasn’t really paying
attention to what was happening out
there
I was bumping into our past students and
they weren’t talking to me
I was thinking have they done something
well didn’t take much to realize they
were fuck’em ah they were embarrassed
because they had lost all confidence to
caught it all and they met me and they
knew the first thing I was going to do
was speak to them in Maori I mean we
were fine we were in this immersion
space day and day out but for them we
had given them the qualification and
they were off and there was nowhere for
them to use their real that’s a major
misreading of a situation
language planning 101 we were in the
tertiary education institution with a
focus on employability and advancing
academic achievement when an extract
what we really wanted was language
revitalisation language revitalisation
based on the concept of language
vitality that’s a reference that talks
about the ability of native speaker
communities maintaining their language
even though all around them there is
another dominant language being spoken
in wider society native speaker
communities that’s what we wanted so we
started to pay pay attention and notice
the works of academics such as Joshua
Fishman and Bernhard Spolsky and they
were saying that with concerted effort
communities can reverse language shift
can reverse language loss and start
sustaining an endangered language again
being bilingual in localized language is
achievable but it comes down to a simple
act and difficult to maintain comes down
to parents raising their children in
Maori language we refer to this as stick
to Kui Horton ah or today oh and it’s a
critical part of Maori language
revitalisation forgot I ordered him to
do this well we have to change the
patterns of language use in our daily
lives and that takes plenty
long-standing language habits they’re
hard to change because language is
largely subconscious and if you don’t
ever plan if you don’t set goals if you
don’t have rules and expectations it
doesn’t take long and you start slipping
back in to speak in English again takes
a lot of work and some of you may be
thinking all that effort what is Marty
language revitalisation actually
offering us well I’ve got four points to
make the first one is that it creates a
vision of parents and farmer empowered
to make informed decisions about the
type of language culture and identity
they want for their children
it’s about grandchildren and
great-grandchildren growing up in an
environment where real maori is
sustained naturally as a mother tongue
in a living language it’s about saving
years of study later in life pain fees
lost wages government resources teaching
adults to speak language when children
can cope with multiple languages
efficiently and effectively from the
time they start speaking and four
regions like us in Taranaki it gave us a
decent shot at retaining regional
language by supporting communities to
develop and maintain read localized
identity through the languages they
speak in the cultures they maintain now
a day we this is a tangible vision and
it’s totally achievable to bring life
back to regional languages language
diversity but let’s not forget and start
to think that this is all about language
I made that mistake yes language is
important but if we don’t have
communities to speak it and use it it’s
not a living language to bring language
culture and identity back to life it
must cross generations so to all as
parents the ball is in our court
corridor maliki automatically raise your
children in real Maori to Korea to
Komori
if the mayor him mauriora tiene el
cordero tiana aku war hey Otto nove order mine
Taranaki Pehlwan Acuna Kumail
neck-and-neck my otaku tomorrow Kiki
Neha kkkk Noah
kkkk Noah 888 era equal M&A ten akuto
alquran natira aku car nama rare
almighty Parana creo que Taranaki
tangata me na Kapoor to corral Takamori
heavily Keaton a garage rock a cockapoo
attend a rainy mauriora greetings in
Maori I’ve just introduced a statement
from an organization that I’ve been a
part of for more than 30 years today or
Taranaki we say – Carrillo
tuku Modi language and culture crossing
generations and by this we mean if we
raise our children in our language a
regional variation of language Taranaki
doe
there will be more likely to raise their
children in that language when they
become parents and that’s because our
core language culture and identity is
formed during our upbringing and it’s a
key part of who we become later in life
it’s just common sense
Neera straightforward well after 30
years I can confidently say it’s not as
easy as it sounds
and my talk is about why there does what
are some of the main issues that we’ve
had to deal with and what are some of
the things that we need to do for
language and concept culture to cross
generations but first things first I
didn’t grow up speaking Maori and that
was partly due to the fact that our
family lived in Franklin a suburb of
Hamilton City 250 kilometers to the
north you see our Father Geoff fond from
Lancashire England was in the Air Force
and the Air Force Base was Interop
so we lived in Hamilton but we came back
to Taranaki all the time in school
breaks for Tony hunger funerals and for
big events the Taranaki identity that I
knew and loved was spending time with
cousins eating heaps a beautiful kite
together going to the PAS and been on
the farm that was it the reason we
didn’t speak Maori wasn’t through lack
of support from our Father the reason we
didn’t speak Maori is because our mother
didn’t speak Maori our mother Patricia
to wake up water medicine a high
achieving Taranaki Maori woman she
started work as a teacher joined the
army
became a policewoman raised six children
went back to teaching and then on to
community work it can never be said that
our mother lacked and determination but
she did all of that without real Maori
without Maori language and yet her
parents our grandparents as far as I can
remember they all seemed to speak Maori
except they spoke Maori to each other
that was their world and we weren’t a
part of it this is us just arrived in
Taranaki and I can tell that because
we’re all smiling Uncle Joe cousins and
our grandmother our queer
Noora de Oro or perrito to do a kitty
and as I’ve said that’s me in her arms
but this is where real Maori stop for
our fauna a long unbroken line of native
speakers of Taranaki real ended right
there how queer didn’t speak Maori to
our mother and she didn’t speak it to us
and that was the way it was then our
grandparents generation they seemed to
have it all under control but language
wasn’t crossing generations now to show
you why that was we need to reach for
data and go to research that was done in
the 70s by Richard Benton and his crew
at NZ @zr between 1973 and 79 they
conducted a research that was
substantial more than 33,000 people were
interviewed in their homes in DES farno
they recorded information about date of
birth tribal affiliations where they
lived and they gauged people’s ability
to call it or to speak Maori along the
bottom we have the years that people
were born the vertical axis is the ratio
of speakers and along the top are a
sample of tribes and locations that were
included in the research but before we
go any further I really need for
everyone to understand that of the
people who are interviewed if they could
speak Maori they had learned there real
in the home and in their communities not
in school and that’s because school at
that time language and that time Marty
language in that time that was grammar
reading and writing but not speaking
hate the pie they learnt it in their
homes so what we’re looking at here is
when far no generally stopped speaking
Maori to the next generation to their
children and we see a definite decline
of speakers around the time of the
depression in the Second World War
except of course for who are talking was
one of the few places where L continued
well into the 70s but for the rest of us
our real was in decline and there was a
lot of reasons for their government
policy and post-war urbanization of
rural Maori communities that dispersed
native speakers and there was a strong
sense of nationalism linked with English
after the walls speaking Maori and
schools that was actively discouraged
because it was seen as an obstacle to
progress into learning so in 1927 when
my mother was born there was more than
half of the communities in Taranaki had
stopped sustaining their language and
that’s what happened for our mother
that’s what happened for her generation
when this information came to light it
came at a time when there was a general
political awakening for Maori 1972 the
Maori language petition and 75 martí
language weakened in the same year was
the Marti Lane match when the findings
were made public
it automatically drew attention and they
were saying in a very short amount of
time
Maori language would cease to exist as a
living language it would continue in
archives and in books linguistically and
possibly in ritual and ceremony on marae
but as living language it was all over
and that’s because of the people they
interviewed that could speak Maori
almost all of them were approaching old
age and they hadn’t passed their
language on to their children but the
majority hadn’t passed the language on
to the next generation here it is that
is what happened now in 1972
the thing I remembered is how queer died
our grandmother passed away in it head
it was a huge blow to our farmer and it
certainly was to our mother because not
long after that she enrolled in a
modeling
course in which he had done that she set
her sights on us children we were off to
Maori boarding school girls you’re going
to huddle were in Napier and boys you’re
going to Hato Petera in Auckland no
questions no arguments there was a clear
sign to us things have changed new game
plan for no mum
with the support of our father was
driving real Maori to the forefront and
to Carell to Koo Modi was getting back
on track learning Maori learning to
speak Maori in schools that was
difficult we learned to read and write
in body wheeler to translate we learnt
grammar we learnt to pass exams but even
after five years of learning you could
hardly say that I could speak Maori
confidently at that time that didn’t
happen for me until a few years after I
left school I entered a two-week
immersion program in Raglan with Terra
Tonya a community-based Maori language
learning approach and our two Powercore
were amazing our teachers were cutted
intimate Ida and Pete him on the YT two
of the best in those two weeks I could
call it all I began to speak because all
that language was in there but in a
sustained Maori language immersion for
that period of time that language
started to flow and I was inspired I
came back to Taranaki and I dived into
Maori language immersion with Tarawa
Taranaki and Catherine we had a group of
elders our Parker and a large group of
youth they do know that I’m not a and we
got busy night classes weekend immersion
intensives it was all long but we
couldn’t really sustain that level of
activity the community didn’t really
have the resources to keep up that sort
of momentum and so together we
approached our local Technical Institute
at that time Taranaki politic in Anna
short time after we had our first formal
tertiary education Maori language
immersion class and it was taught
or none other than Doctor Who irani
wakey reporter our taranaki real
champion extraordinaire when who either
he was there teaching the classes
quickly grew and we quickly got also
worked in that area teaching real in
immersion we felt like we had won the
trifecta true the first one was we got
access to resources I’m talking about
facilities learning and teaching
resources vehicles to travel to our
communities to work and for our students
the next one was they got qualifications
and when they applied for jobs when
those jobs were there they got them
because they had qualifications but also
because they spoke Maori but the real
one for us was that we got to work
alongside our real idols who eat only
way kiri buddha in a long list of
tyranny passionate practitioners
experienced mighty language immersion
practitioners they were native speakers
and they wanted to speak loudly to us
all the time it’s a trifecta favor I
knew one well that’s where it all
started to go astray really and that’s
partly because as second language
speakers we were so caught up so so
caught up with what was going on and I
myself included I wasn’t really paying
attention to what was happening out
there
I was bumping into our past students and
they weren’t talking to me
I was thinking have they done something
well didn’t take much to realize they
were fuck’em ah they were embarrassed
because they had lost all confidence to
caught it all and they met me and they
knew the first thing I was going to do
was speak to them in Maori I mean we
were fine we were in this immersion
space day and day out but for them we
had given them the qualification and
they were off and there was nowhere for
them to use their real that’s a major
misreading of a situation
language planning 101 we were in the
tertiary education institution with a
focus on employability and advancing
academic achievement when an extract
what we really wanted was language
revitalisation language revitalisation
based on the concept of language
vitality that’s a reference that talks
about the ability of native speaker
communities maintaining their language
even though all around them there is
another dominant language being spoken
in wider society native speaker
communities that’s what we wanted so we
started to pay pay attention and notice
the works of academics such as Joshua
Fishman and Bernhard Spolsky and they
were saying that with concerted effort
communities can reverse language shift
can reverse language loss and start
sustaining an endangered language again
being bilingual in localized language is
achievable but it comes down to a simple
act and difficult to maintain comes down
to parents raising their children in
Maori language we refer to this as stick
to Kui Horton ah or today oh and it’s a
critical part of Maori language
revitalisation forgot I ordered him to
do this well we have to change the
patterns of language use in our daily
lives and that takes plenty
long-standing language habits they’re
hard to change because language is
largely subconscious and if you don’t
ever plan if you don’t set goals if you
don’t have rules and expectations it
doesn’t take long and you start slipping
back in to speak in English again takes
a lot of work and some of you may be
thinking all that effort what is Marty
language revitalisation actually
offering us well I’ve got four points to
make the first one is that it creates a
vision of parents and farmer empowered
to make informed decisions about the
type of language culture and identity
they want for their children
it’s about grandchildren and
great-grandchildren growing up in an
environment where real maori is
sustained naturally as a mother tongue
in a living language it’s about saving
years of study later in life pain fees
lost wages government resources teaching
adults to speak language when children
can cope with multiple languages
efficiently and effectively from the
time they start speaking and four
regions like us in Taranaki it gave us a
decent shot at retaining regional
language by supporting communities to
develop and maintain read localized
identity through the languages they
speak in the cultures they maintain now
a day we this is a tangible vision and
it’s totally achievable to bring life
back to regional languages language
diversity but let’s not forget and start
to think that this is all about language
I made that mistake yes language is
important but if we don’t have
communities to speak it and use it it’s
not a living language to bring language
culture and identity back to life it
must cross generations so to all as
parents the ball is in our court
corridor maliki automatically raise your
children in real Maori to Korea to
Komori
if the mayor him mauriora tiene el
cordero tiana aku war hey Otto nove order mine
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