N G Ā U A R A
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V A L U E S
N G Ā U A R A
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V A L U E S
Mā te tika o te toki o te tangare, me te tohu o te panoho, ka pai te tere o te wake i ngā momo moana katoa.
Through the correctness of the adze that shapes the hull of the wake, the wake will travel swiftly through every kind of ocean.
These Uara/Values aim to provoke questions, as opposed to providing definitive answers. This is because we would like to encourage you to reflect on the information provided below as starting points only for your own exploration. This (hopefully) will give you the freedom to set up your own Tikanga for your own project. A reminder that this platform is for educational use (within University of Auckland, School of Architecture and Planning courses) only.
If Mana Whenua are available for engagement, we highly encourage you to develop these uara/values, or uara/values relevant to them, with them.
If available, engagement with the Mana Whenua ropū (group) should take precedence. Yes, it can be challenging navigating multiple viewpoints; but that is the beauty and potential of it.
HOW TO APPROACH THIS PLATFORM
Understanding Te Reo Māori in an English context can be tricky. This is because translation between the two languages is not always straightforward. Context can easily change the intended meaning in Te Reo Māori.
To help navigate possible variations between context and meanings within Te Reo Māori the uara have been set up as followed:
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At the beginning of each section a ‘breakdown’ of the selected uara will be outlined. In each ‘breakdown’ you will be exposed to the possible meanings behind each fragment that makes up the terminology of the uara as a whole. The ‘breakdown’ of each uara aims to give you more context around how the uara can be understood and or used.
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Diagrams have been created for each uara. These diagrams aim to help assist the understanding of these uara in an architectural context only.
Ā H U A T A N G A
Pronunciation: aah-who-ah-tongue-ngah
B R E A K D O W N
Ā: belonging to more than one thing
HUA: be abundant
TANGA: suffix used to place something into action
ĀHUA: the abundance of belonging to more than one thing
ĀHUAHUA (variation to Āhua): meaning 'to resemble'
ĀHUA-O-TE-RANGI: Āhua can also be understood in the context of Āhua-o-te-rangi, which can refer to the state of the atmosphere at a certain place and time. For example, the movement of natural light within a space is an example of how the Āhua of a space can change.
Why is Āhuatanga important in Architecture?
Āhuatanga can be understood as a physical (atmosphere and or form) representation of the relationships between your: design, design process, and client in the final outcome of your design project.
For example, if two different communities each built a library. The forms might be similar, but as the communities and sites are different between the two libraries, the Āhuatanaga of each library would be different. Please see ‘Diagram A’ below.
COMMUNITY 1
COMMUNITY 2
INPUT
PROCESS
OUTPUT
LIBRARY
COMMUNITY 1 + LIBRARY SPACE
COMMUNITY 2 + LIBRARY SPACE
'Diagram A', by Taituarā, 2024.
The elements of Āhuatanga depend on the environmental, social, and cultural circumstances of your project.
Questions to help you explore Āhuatanga in your work:
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What are the environmental and physical conditions of your site ?
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What are the cultural and social characteristics of your site?
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Who is primarily using your space?
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What is the relationship between the findings of the above questions?
W H A K A P A P A
Pronunciation: Fah-kah-pah-pah
B R E A K D O W N
WHAKA: Prefix
WHAKA: Towards (in direction of something)
WHAKA: To become.
PAPA: Earth (Papatuanuku – Earth Mother)
PAPA: Foundation
Whakapapa is commonly used to describe ‘genealogy’. However, it can also be understood and used to describe the act of reciting a genealogy. As a verb, whakapapa can mean to place in layers or lay upon one another or the act of reciting in proper order these layers or generations.
From a Te Ao Māori perspective, it can be difficult to view and or experience whakapapa objectively. This is because whakapapa can connect everything within Te Ao Māori. Referring to ‘Diagram W’ below, rather than being isolated, whakapapa has the potential to make you a part of/ and connect you to all elements (i.e. natural, spiritual, and emotional) within Te Ao Māori.
Visual representation of person in 'isolation' from Whakapapa
Visual representation of Te Ao Māori.
Visual representation of Whakapapa potential. A person no longer in isolation, instead they are a part of Te Ao Māori.
'Diagram W', by Taituarā, 2024.
Whakapapa connects back to Ranginui (Sky Father) and Papatuanuku (Earth Mother). For some whakapapa may also extend through to Io (Supreme Being).
Because of the multitudes of connections that are taking place as a result of Whakapapa western ideologies of time can be reimagined. Instead of time being thought of in a linear format (i.e.past, present, future), past, present and future could occur at the same time in the context of Whakapapa.
Why is Whakapapa important in Architecture?
In an architectural context, Whakapapa can be used to organise and or edit our design processes. This can help students arrange the physical elements of their design accordingly. Whakapapa can also be woven into a design through various scales at the same time. Below are examples of questions for you to consider to help you explore Whakapapa in your work::
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How do your interior spaces relate to one another?
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What is the relationship between your interior spaces and key exterior elements that are important to the user of the space?
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How might your façade articulate a relationship between interior and exterior spaces?
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When considering your concept, what is the relationship between the foundation of your concept and client?
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Are there physical makers, or leylines, within your site and or wider surroundings that can be used to orientate and or inform the physical form of your design?
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Each material has its own whakapapa. Exploring Whakapapa through materiality can be reflected further in how that material is harvested and how said material connects to the wider Te Ao Māori. For example, timber will likely have a relationship with Tāne Mahuta (god of the Forest). Where did the select timber come from? How does the Whakapapa of your material relate to your overall project aspirations?
W H E N U A
Pronounced: Feh – noo – uh
B R E A K D O W N
WHENUA: land and roots
WHENUA: placenta
TANGATA WHENUA: People of the land
TANGATA WHENUA: Hosts (Manuhiri – guest)
MANA WHENUA: Māori who has historic and territorial rights over the land/territory.
Whenua is often simplified to mean land. However, Whenua can also mean placenta. This relationship between land and placenta can connect back to Papatūānuku (Mother Earth) and implies an intimate and nurturing relationship with place.
Our understanding of Whenua can be developed further by investigating social groups within Te Ao Māori. Hapū and whānau are common terms when describing various social groups within a Te Ao Māori context. Hapū can mean to be pregnant as well as meaning subtribe, while whānau can mean to give birth while also meaning family. There is an evident ‘reproductive’ and or ‘relational’ connection between placenta (whenua), to be pregnant (hapū), and to give birth (whānau).
Referring to ‘Diagram Wh’, like Whakapapa, Whenua holds importance because it contributes to the very foundation of a person’s identity. Whenua is more than 'land'. Whenua not only reinforces turangawaewae (a place to stand), Whenua embodies a place where a person is sustained.
Visual representation of Whenua as 'land'.
Visual representation of Whenua as 'Turangawaewae (a place to stand)'.
Visual representation of Whenua as a 'sustaining embodiment'
'Diagram Wh', by Taituarā, 2024.
How could start incorporating Whenua in Architecture?
There are numerous ways to demonstrate and or explore Whenua in your work. Questions or consideration to take into account include:
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How does you design work with the existing topography of your selected site?
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How might your design preserve and promote the relationship that tangata whenua have with their land?
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How could your design support the regeneration of land?
K A I T I A K I T A N G A
Pronounced: kye-tee-ah-key-tah-ngah
B R E A K D O W N
KAI: Prefix added to verbs to expressing action on the noun
TIA: to steer (steering)
KAITIAKI: Guardian or Caregiver
TANGA: suffix used to place something into action
Concepts of Kaitiakitanga can extend beyond caring for the natural environment. Holistically, Kaitiakitanga can be considered as a responsibility to protect and manage the well-being of physical, spiritual, and emotional elements within Te Ao Māori. This means safeguarding resources such as; Matauranga Māori (Māori knowledge), Tikanga, Whakapapa, and other taonga (treasures) for present and future generations.
Kaitiakitanga draws from generations of observations and experimentation of Mātauranga Māori. This means qualities of Kaitiakitanga can often vary from iwi to iwi.
Referring to ‘Diagram K’ and focusing on Kaitiakitanga in a natural environment context, Kaitiakitanga can be understood as a simultaneous act of caring, nurturing, connecting, safeguarding and sustaining our natural environment based on our relationship with the natural environment.
CARE
SUSTAIN
SAFETY
CONNECT
RELATIONSHIPS
'Diagram K', by Taituarā, 2024.
How could you start incorporating Kaitiakitanga in Architecture?
There are numerous ways to demonstrate and or explore Kaitiakitanga in your work. Questions or consideration to take into account include:
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Working with mana whenua to understand their relationship with their whenua and creating designs which honour and preserve that mana (balance).
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Using only what is necessary and or reusing existing materials or materials with a low carbon footprint.
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Using renewable resources.
T I K A N G A
Pronounced: tee - kah - ngah
B R E A K D O W N
TIKA: to be just
TIKA: fairness
TIKA: to be correct
TIKANGA: motive
TIKANGA: purpose
Tikanga can be understood as a way to behave and interact with people and our surroundings. Tikanga helps to ensure processes and decisions are just and fair. It is important to understand that Tikanga is likely to vary between different iwi (tribe). Tikanga can also shift between hapū (sub-tribe) and marae that are within the same iwi. Therefore, the social interaction of Tikanga tends to relate closely with Whenua, as demonstrated in ‘Diagram T’ below.
PEOPLE
(i.e Iwi, hapū, mare, mana whenua group)
PLACE
(i.e. site, natural environment (resources such as oceans, river, forest etc), history)
T I K A N G A
'Diagram T', by Taituarā, 2024.
It is important to understand that Tikanga are more than just rules. Tikanga is also the ‘why’ behind said rules that draws from generations of experiences. Tikanga and Kawa are often used interchangeably. Kawa can be considered as the practice of Tikanga, or the ‘how’ behind the ‘why’ of Tikanga.
How could start to you incorporate Tikanga in Architecture?
In the architectural context, understanding the tikanga of relevant communities can help develop concepts which integrate easily into the expectations of the client. Considerations could include:
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How a space encourages certain rituals or activities within.
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How people might behave within a space. e.g. the practices considered necessary to keep themselves and others safe.
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The needs of users of a space and how a design can meet those needs
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Tapu describes something that has been set apart because it is sacred. In an architectural context, tapu goes beyond simply separating spaces from each other (e.g kitchen in relation to bathroom). There are many sources and aspects of tapu. For example, creative talent is something to be treasured and respected and so creative activities carry a sense of tapu. Certain materials (i.e greenstone, shells, sharks teeth) are sources of tapu themselves.