Wānanga Three App Content - Harata Meretana Ma Charitable Trust

Date: 13^th – 15^th December 2024

Venue: Timi Kara Marae

There are three marae in Moteo; Timi Kara, Moteo and Wharerangi, each of which are known for different kaupapa. While the Moteo marae is known for its mahi ‘wairua’, the Timi Kara marae is about ‘whānau’ and the Wharerangi marae is about ‘whakapapa’.

Last year we did a wananga here at the Timi Kara marae and a number of whanau could see two eyes looking at them not just at the marae during the wananga but in some cases, she followed them all the way home!

Our taniwha from Moteo was seen by a number of you at the Timi Kara marae. There are two names she is known as, Hinewera and Karukaru. Whanau from Omahu identify her as a female with red hair. As a taniwha, she is a kaitiaki (guardian) who looks after the Tutaekuri river. Many of our whānau describe as having one or two big eyes called Karukaru.

Another experience by Karl Teariki identifies Karukaru as a log sized tuna at the bottom of the deep calm hole across from the Ōhiti pā, below Pōhatunui. He described a big rock with a cave underneath it, the entrance about 6 or 7 feet underwater and about a metre and a half across. He thought it was a log that looked like an eel that was lying on the bottom of that pool about 9 or 10 feet down, but on their way back, the log was gone. When he told his Uncle what he saw, he said that the same tuna used to watch them swimming when they were kids. The taniwha are very old, timeless and ageless in wisdom. Hinewera is known to pop her head out of the cave, and just sit there at the bottom watching them playing. Ko Karukaru tērā.

The elders spoke of a time when Ratana came out to Moteo before I was born to heal the makutu on the land and the people as very few boys and young male pepi never made it past 10 – 12 years old. This was put in place to stop the male lines from producing and the wahine had many issues with carrying their babies full term and instead had a series of miscarriages and this carried on through the generations. Ratana called the wharekai after his last remaining son Hamuera to break the makutu but it carried on and never stopped.

My experience at the Ratana pa many years ago was when I followed an old kuia spiritually telling me to go there. I had never been there but listened. After going through the colourful church, I sat down outside and heard this voice yell at me ‘Get your kumu off me’!

I stood up shocked and turned around to see that I was sitting on the stone grave of Ratana the prophet and his wife was beside him. The grave was just outside the church door. My korero a wairua with Ratana started then. I began challenging him as to why he set out to eliminate our Tohunga and told him the statistics we had been faced with every since. Ratana explained that they were different in those days, creating a dependence upon themselves and being dishonest. When I asked him when he was going to come and clear the makutu at Moteo, he told me to do wananga there and it will happen. I have always been told by our Tohunga that ‘only a mokopuna’ can clear the hara on ancestral land or marae and so the time had come at this wananga.

Many years later, my cousin John wrote this letter to my mother before he died expressing his concerns about this makutu explaining how our koroua changed his name to break the makutu so instead of his real name being Heremia Pokai Whenua, he changed it to Mei Penetiki Heremia where Heremia was his surname. This broke the makutu for the male lines and they survived but the wahine continued to endure generations of miscarriages. Nonetheless, the male lines continued. I have always been aware of the history of our people and shared the story of my experience with Ratana and how he told me that the way to break the makutu is to do wananga there.

The following letter was sent by cousin John nearly 20 years ago quoting whakapapa and concerns as he was not able to complete the kaupapa being the one who recorded the whakapapa in their family. I was the one to do the whakapapa in my immediate whanau so perhaps cousin John intuitively knew who to pass on the take to when he became unwell.

The letter was not shared at the wananga but I wanted you all to see this on the app content to understand the context of the clearing of the land and its historical mamae.

Whakawaatea

The reason this opportunity came up on Saturday was Te Puni Kokiri have recently funded to remove the silt, disk and harrow the ground from the flood damage. The contractors asked if we could please clear the land spiritually before they started the work. My niece and I left the wananga for a ½ an hour to meet with the contractors on Saturday afternoon and I made the decision there and then to do the whakawatea of the land on the Sunday morning. Seeing that we were out there on wananga, it was a perfect opportunity to give the tauira and their tamariki an experience of shape shifting into the local tipua, taniwha and the kaitiaki to spiritually clear the land.

The journey back in time to see, feel and sense the historical mamae of the ancestors and the history of the land was quite sad for those who were sensitive. I used takutaku to invoke, shift and clear the hara and the makutu on the land. Only those who were meant to be a part of this clearing were present with their tamariki and pepi, many of whom were Matekite with the spiritual gifts to support the kaupapa. I was glad that we had done the purepure the day before because then our whanau were cleared and ready.

A whole range of takutaku were used to keep the kaupapa safe right throughout the spiritual clearing process of many generations of hara on the land and the two marae that are side by side and the urupa across the road.

The takutaku for this wananga was a kaupare shared by the late Manu Korewha. Click on the link https://www.youtube.com/watch?v=bflLqP4on4U

WHAKAWAATEA FEEDBACK:

Researching & deciphering the Takutaku/Kaupare was a great exercise, my group was easy to work with, we all contributed but I enjoyed the way Miri explained different kupu and then how Maddy broke it all down on paper and collated our korero.

Learning about the taku taku that Charlotte asked us to interpret the old reo, was a challenge indeed, but when Charlotte explained it, while interpreting this made so much sense.

Being apart of the clearing, I kept going back to my vision I had . It was an experience I wont forget. It was all surreal. It was awesome to hear everyone’s personal experience. I also appreciate everyone for sharing their own personal spiritual gifts … and the tools to help heal others on their healing journeys.

Everyone participated with aroha, eagerness to learn, be apart of this special space created for us and the tamariki.

The whenua clearing that was phenomenal, i was deeply saddened by this experience, but the kaitiaki insects, the Hokioi and Tohora that came to help heal the whenua, from the maunga, the whenua, the Moana came in to wash through the lands I enjoy having a safe environment, that provides us the tools and resources to return back to our people not only reviving our healing practices we are breaking intergenerational cycles.

It was a privilege to be a part of the clearing of the whenua in the area.

I always enjoy going into the whatumanawa to do spiritual mahi. I learned that I had shape-shifted into the Hokioi I definitely felt myself swooping around the area and my eyes felt like they were having to blink or flit to adjust to the airflow you would feel while flying (a bit like riding a Harley without glasses on lol). What I enjoyed the most was hearing others visions and experiences.. I was really happy that this mahi was done because I whakapapa there and knowing the back ground of why it was needed felt like my tipuna had set it up for me to head out there and check the land a couple of months prior to get the wheels in motion so I can be apart of the clearing 💜 The sadness felt from others was interesting to learn because I didn’t feel any sadness, I guess I was just excited to get this mahi done and I was hoping to see my friend the Hokioi.. Ko Au te Hokioi…Ko te Hokioi Ko Au!

HEALING THE KIDNEYS

NATURALLY WITHOUT MEDS

DETOXING THE BODY

The catering for the wānanga always have a special focus on introducing whānau to raw food to detox the body of parasites, mucus and sugar. A group of Year 1 tauira, shared their detox stories and a movie showed how the parasites lay their eggs resulting in clusters and nests in the gut where they hatch eat away at our body resulting in various chronic diseases. The change of diet and the ongoing hydration of the body with the support of Rongoā and health supplements is a cleansing of the body systems on all levels, releasing of a lifetime of old emotional memories trapped in the colon in the process. The detoxing process therefore results in healing a range of diseases and mental health issues naturally without drugs. A number of whānau engaged in the detox processes post wānanga with the whole whānau being involved in eating clean green vegetables, sugar free, gluten free, dairy free with no red meat. A Telegram page is set up for whānau to share recipes and stories. This link was recorded by the National Geographic to show what parasites actually do in our bodies causing health and mental health issues. Click on the link below to view the National Geographic Reel on parasites:

https://www.facebook.com/reel/12352391005149

PUREPURE

Although it was not a part of the program, our kuia needed cleansing with the strongest Atua we have for healing, Tangaroa and Hinemoananui. The wharenui was 32 degrees inside so by 3pm on Friday afternoon, we headed for the beach. There was only one spot that was easy access to the sea. The children wanted to play and so the adults went into the sea, and I started the chants as we headed into the water supporting our kuia as she had problems walking. The water was rough at first but after the fourth takutaku, you could see the water all around us had become tau. We could all see how the sea had changed long after we had finished the pure. The beauty of our natural healing ways in the sea was intoxicating and many of us had this feeling of euphoria. Some of us held on to the big tipua (log) that joined us during the purepure, and we continued to hold on to it while soaked our bodies in the water. Even an hour later, some of us had this deep sense of peace deep within. It is always such a pleasure and an honour to perform purepure with our whānau, an experience not afforded to many, mainly because sometimes people watching can react in a negative way having a fear of the energies and the takutaku. For e.g. at a hot springs over in a country retreat over in the states during a women’s workshop as co-facilitator with Atarangi Muru (Ngāti Kuri Tohunga), the owners of the hot springs asked us to stop singing (the takutaku) as some of the patrons in the pools reported being frightened and wanted a refund if I did not stop the singing.

FEEDBACK:

The Pure was such a mesmerizing experience, cleansing of memories …

The pure was absolutely amazing as always. I saw a lot going on in the water and the sky during it all. The water started off rough but then it calmed down and the hawks circling above gracefully circled round when Aunty did the AIO chant, then seeing the black something in the water that stopped in front of me to the glistening sparkles of the calm moana in my sight to the different visions I got while I hongi each participant. The golden clouds I saw one whatumanawa was the same I seen again on Sunday when we did the clearing… as always I don’t know what any of it means lol… topping off the day was a lovely nutritious relaxing dinner with love and laughter and great korero 🫶🏽

Going to the moana and been apart of this experience was massive, to watch and feel the elements change was a sign that we are one if we tune in we can create change. it was windy rough, then with our mana together the moana opened up a clearing the wind dissipated and the water turned calm all around us, then assisted the roopu with that huge rakau tree. Truly amazing experience.

Learning about makatu was enlighten as I always believed it to be something complete different, now I better knowledge of the differences which now allows me to have a greater understanding of ones actions which can effect not only us but others around us, It now solidifies to me to always act with pure intent in my life, maintain the aroha in all I do and say, to catch myself quicker when I get off track to catch myself quicker and return back into a state of forgiveness and peace.

On the day of the clearing, a whole range of takutaku were used to keep the kaupapa safe right throughout the spiritual clearing process of many generations of hara on the land and the two marae that are side by side and the urupa right across the road from the Timi Kara marae.

Westshore Pure was a mesmerizing experience we had a smaller roopu as our whānau were waiting ashore for instructions rainbows were at the entrance of the Moana, pulsating colour’s of violet, magenta and golden were prominent colour’s seen in my whatumanawa, as we concluded and turned to the Moana, the ocean was glistening with a calming pathway. I felt refreshed, relieved and revived after this cleansing. My worries, stress and pain were taken by the Moana, letting go of anything that didn’t serve me including past memories. Seeing our kuikui inspires me and her motivation, while on the healing path and journey.

Click on the link below to see the vimeo movie:

TE OOMAI REIA ROMIROMI content for these wānanga has deep connections with the memories held in the cellular memory of the body. There are many activities that encourage the whānau to learn what the different part of the body means in order to perform the processes of taa miri intuitive diagnosis that requires the spiritual manipulation of energy through mirimiri that is preceded by koo miri – takutaku. Access through the whatumanawa is practiced at every wānanga. Wānanga 3 provided an opportunity for the whole whānau; tamariki, pepi, rangatahi, pakake and kuia to perform a real life whakawātea of the land at Moteo as a collective.

A whole range of takutaku were used to keep the kaupapa safe right throughout the spiritual clearing process of many generations of hara on the land and the two marae that are side by side and the urupa across the road.

Seeing that the processes of romiromi are so complex, it is important to review the processes at each wānanga especially seeing that there are new wānanga participants each time who are now supported by past wānanga participants who are now the tuakana. It is interesting to see so many younger tamariki and rangatahi observing some of the most complex rituals and practices of romiromi as it takes years to be able to perform romiromi in all its entirety. The whānau have shared with pics and movies of the activities used to keeping our romiromi healing work aligned with safe practices.

Some of you may have the recording of this waiata that was taught to me by the late Tuhoe Tohuna ‘Arikirangi Turuki Rose Rangimarie Lambert-Pere’, many years ago now. She was very specific in telling me what her full name was. My Masters research had a focus on the Tohuna – the sower of the seeds of wisdom whose purpose was to sow the seeds so that people will remember who they are and what they came into this lifetime to do. It is about igniting the Tohuna within to reach a state of spiritual enlightenment.

Waiata-a-Ringa

Joanne Rosandich leads the way with Kotiro Maori e …

The whānau were able to practice Waiatatia the Ngāti Kahungunu-Takitimu waka waiata that identifies the whakapapa of all the historical taniwha and tipua that rode with the Takitimu waka. The depth of mātauranga and whakapapa in these waiata are evident in the ihi experienced while we are performing it. The waiata-a-ringa Telegram page is very helpful and there have been practices initiated by the whānau both online as well as meeting out on the beach to practice. So beautiful to see the pepi and the tamariki joining in without being encouraged in any way. The expertise of the facilitator Joanne Rosandich is exciting for all of our whānau who have provided indepth evaluations of her mahi.

The late Papa De La Mere used to schedule purepure for 3am in Auckland for mental health whaiora and some of his students explained how you couldn’t see anything. All you could see was the whites of people’s teeth if they smiled. When I studied with Papa, we only did purepure during daylight in the sea or on the land and likewise with the late Manu Korewha who was also able to perform the takutaku during the day in countries all around the world while we worked as the Māori healers.

Movies of our whānau performing Rongoamaiwahine as a result of the awesome work that Jo Rosandich was able to do with our whānau. Enjoyed by all.

Click on the link to see the vimeo movie?

https://vimeo.com/1048032910/c4065f6972

RONGOĀ MĀORI with Moana Lousi

The content at each wānanga is always special and provides whānau with an opportunity to use all their senses through the whatumanawa. The focus being to communicate with the rongoā. Using a range of activities creates learning opportunities for whānau that aids and supports the retention of knowledge for the whole whānau as does the app content for each wānanga.