Tikanga are principles that encourage good strong relationships, acceptable moral and social behaviour, and a balance in life. They are expressions of a social code of correct practice and expected behaviour that provide certainty and safety. Mead (2002 and 2003) and Barlow (1994) provide an informed insight into tikanga 

 

Māori; in particular, in how they can be given contemporary expression. Some key tikanga exist within Māoridom.  A selection is provided here to cover a range of situations considered relevant starting points for school teaching and learning programs.  

 

They are: 

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• utu 

• tapu 

• noa 

• mauri 

• wairua 

• mana 

• manaaki 

• whanaungatanga 

• whakapapa. 

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Many of these tikanga find expression in other cultures too and can relate to different Main Lesson themes.  What makes these uniquely Māori and thus different from other cultural expressions, is that they originate from, and operate within, a Māori cultural framework that determines and maintains a Māori way of thinking and doing things. 

 

Definitions and a description of how each tikanga can be applied in the classroom or school are set out as follows. 

 

Principles of Tikanga. 

 

Utu 

Utu is commonly, and at times, inappropriately described as ‘revenge’. Utu is actually about maintaining balance through reciprocity. This underpins the management of relationships between people. If something occurs, then something is done in response to it; cause and effect – the law of nature. 

 

Examples of Utu: 

 

• Koha, a contribution, is placed on the marae with the knowledge that at 

• some future date that koha will be returned or responded to in kind or with 

• more. 

• ‘What goes around comes around’. 

• Taking responsibility for your own actions and words. 

 

 

Tapu 

Tapu is about showing respect for the essence of others or things. Because everything has a divine origin, it is imbued with a form of tapu. The effect of this is that Māori acknowledge the tapu nature of the animate and the inanimate. Tapu is the ultimate social regulator; arguably, the most effective law in Māoridom.  

 

For example: 

 

• When someone dies, there is a definite acknowledgement of tapu in the actions and words of those associated with the grieving process or tangihanga. 

• When someone greets someone else, there is an acknowledgement of each other’s personal tapu. A process of greeting needs to take place before comfortable communication can occur; that is, one could say someone is tapu until they are accorded the simple respect of a ‘kia ora’, a ‘hello’ or a formal 

• Ceremonial welcome or pōwhiri. 

 

Tapu may be acknowledged in simple ways in the classroom, by: 

 

• pronouncing names properly, recognizing that each person’s name has an origin and may come from a group of ancestors; 

• maintaining a professional teacher-student relationship; 

• being firm, fair and friendly; and 

• ensuring structure and purpose is provided for lessons. 

 

 

 

 

 

 

Noa 

Noa is considered to be a state that balances tapu. It makes things safe, common, usable in most cases, and accessible. In other words, it returns things to ‘normal and allows informal relationships to be re-established. 

 

Noa is acknowledged when: 

 

• hospitality in the form of a cup of tea or lunch for visitors to the class is provided to make them feel welcome and comfortable; 

• a new student to the class is greeted and introduced to ensure that he or she is no longer ‘tapu’ or isolated; 

• a group of students are inclusive in their activities; and efforts are made to ensure that someone new or different is not isolated. 

 

Mauri 

All things contain mauri, an essence of life. It can be thought of as the ‘glue’ that binds the physical to the spiritual. Mauri enables all things to exist within the realms of what they were created for and in relationship to all other things. 

 

For example: 

 

• Genetic engineering challenges Māori thinking: the mauri of one form of life is mixed with the mauri of another. 

• Presentation of awards or acknowledgements: trophies or taonga can contain a mauri of that acknowledgement. 

 

The mauri of a person is acknowledged by: 

 

• recognizing times when a student may be upset. In this situation, the student’s personal mauri has got out of kilter and needs to be re-balanced. 

• Being sensitive and helping the student regain their equilibrium is necessary; and developing non-threatening strategies to deal with ‘tricky’ and potentially troublesome situations. 

 

 

Wairua 

Wairua is the spirit of an entity. In Māoridom, everything has a spirit or a link through whakapapa with the spiritual realm. In essence, the body of something or someone houses a wairua that protects a mauri. For example, to scold a student in front of peers damages the mauri of that student and as a result, their wairua is exposed to ‘bad vibes’ that could invite negative behaviour. 

 

The wairua of a student may be acknowledged by: 

 

• Recognizing that students have feelings that can be affected by the comments and actions of others. 

 

 

Mana 

Mana is reflected in the attributes of: respect, authority, prestige, integrity, power and influence. Terms such as mana atua (divine mana), mana tipuna (ancestral mana), mana whenua (the mana of land tenure), mana tangata (personal mana), and mana moana (the mana of marine tenure) are all used today to make sense of the power that resides in those aspects. 

Mana determines the types of relationships that are established between things or people. A teacher and a student both have personal mana and the management of the relationship between the two determines how the mana of each is affected. To takahi or trample mana is to abuse the relationship. 

 

• Accepting differences in origin, race, religion, philosophy and the like. 

• Mana can be about something as simple as: pronouncing a student’s name properly; 

• Acknowledging that students are related to others, i.e. they belong to a whanau who belong to a hapū, who belong to an iwi and a host of ancestors; and 

• Allowing students to talk and be socially interactive even though it is not your norm. 

 

Manaaki 

Following on from the principle of mana is the expression of it through acts of respect and hospitality. To manaaki people and things is to acknowledge and accord respect to the mana of that person or thing. Manaakitanga is very important in maintaining positive mutual relationships within a community, based on the acknowledgement of mana and the desire to nurture those relationships through mutual acts of respect, hospitality and caring. 

 

Actions that demonstrate manaaki can make a big difference to a student’s learning: 

 

• ensuring that students have their space in a classroom; 

• offering sincere compliments; 

• doing something little that may make a student feel good; 

• providing kai (food); 

• discreetly, providing students with equipment that they have not got or cannot afford; and 

• keep students safe – do not place them in positions where there is no ‘way out’ – maintaining face. 

 

Whanaungatanga and whakapapa 

Whakapapa is one of a number of processes that help Māori identify and promote whanaungatanga or relationship building. It is important to recognize that Māori, as do all people, have whakapapa and belong to kinship groupings of whānau, hapū, iwi, and ancestors. This ensures that a set of relationships, based on blood ties and mutual responsibilities and obligations towards each other, is established and maintained. 

 

For example: 

 

• being aware that sibling responsibilities toward each other extend beyond the immediate family; 

• the ‘bros’ who hang out together at school may be related to each other. 

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