Abstract
This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.
Highlights
This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau
Symbols, patterns, designs, objects, poetry, song and story telling etc, are recognised methods of transferring to future generations our cultural intellectual knowledge and wisdom. These should be used in Te Kupenga Mana Tangata supervision
Our contribution adds to, consolidates and re-emphasises cultural wisdom shared by Eruera (2005), Walsh-Tapiata & Webster (2004), Wepa (2004), Pohatu (2003), Webber-Dreadon (1999), Bradley, Jacob & Bradley (1993), Ohia (1986) and Mataira (1985), all indigenous practitioners/writers/theorists on this kaupapa of Tangata Whenua supervision
Summary
This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. E tae ana ahau i naianei ki te tu whakahonohono oku whakaaro kia mohio te katoa te timatatanga o te puawaitanga o nga purapura papai i ono tea i o tatau matua tipuna a i tai noa ki enei ra. Na Ruwhiu me tona hoa rangatira a Tekaroro, ka puta mai e whitu nga tamariki ko Ngawati Ruwhiu te tama i moe ia Huhana Wharepapa, te tamahine o Te Hau Takiri Wharepapa. Kake mai, maranga mai, tiaho, tiaho te mahana o to marama ki Hikurangi te maunga, tuatahi
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