“My life has transformed since I began learning Mori at Te Wnanga o Aotearoa 15 years ago. I immediately developed a passion for this lovely language thanks to the professors and classmates I met there who gave me the confidence to think that the Mori language is for me too, despite the fact that I am not a Mori. Today, only 15 years later, I teach te reo pronunciation and have developed a number of te reo books and sing-along tools.
“I discovered about halfway through my journey that many of my teaching colleagues also struggled with pronouncing te reo with confidence. They informed me that the tools at their disposal were challenging to utilize and that they lacked the self-assurance necessary to move past greetings, orders, colors, and numbers. Te Reo Singalong books were inspired by the repeated text patterns I was seeing being sung to a catchy song.
“These novels received overwhelmingly positive reviews, which were followed by calls for pronunciation workshops. I explain that the key to pronouncing Mori words correctly is to break them at each vowel. However, applying this understanding to every Mori word and phrase we useincluding our location namesis the most crucial thing we can do.
“Although bad role models and years of habit are the main causes of improper pronunciation rather than deliberate action, I think teachers have a specific duty to try their best. Teachers might be the only people students look up to for advice on how to pronounce te reo Mori properly. They mimic the speech of others around them as they learn to speak. They will follow if we do it well.
“I think there’s a lot we can learn from how kids pick up language. Infants and young children don’t begin using complete phrases. They begin by practicing sounds before progressing to words and finally phrases. Before young toddlers learn to speak in complete sentences, it takes some time. It stands to reason that acquiring a second language like Mori should go in a similar manner. We should begin by perfecting the language’s sounds. Then, before going on to simple phrases, we should use those sounds to pronounce single words clearly.
“I advise teachers to start with the basics and master the vowel sounds when I work with them in pronunciation workshops. Why say anything at all “kia ora if we don’t know how to pronounce the term properly? You might be surprised to learn that a lot of people mispronounce the simple greeting.
Most people substitute “Ki ora” for “Hi there. We are unable to omit the “a at the end of “kia because there are no silent letters in the Mori alphabet. Most Mori speakers claim that “Ki / ao / ra is the right way to pronounce it.
“You can view some of the little films on my Facebook page, Pronunciation Signposts in Te Reo Mori, to learn more about te reo pronunciation.
In This Article...
Is saying kia ora impolite?
Kia ora can be used to greet someone, show appreciation, offer love, and establish a connection.
The native Mori language is the source of the friendly and welcoming greeting known as “kia ora,” which is used often throughout New Zealand.
What does kia ora mean?
Kia ora, in its most basic form, says greeting. But because it makes a reference to life and health, “kia ora” is more than just a simple greeting.
More than merely a passing greeting, these two words have deeper meanings. The word “ora” literally means “to live” or “to be alive.” By adding “kia,” it is transformed from a noun to a verb, becoming “living” instead of “alive”. As a result, when you say “kia ora” to someone, you are wishing them life itself.
When should you say kia ora?
In New Zealand, the informal greeting kia ora is used. Everyone uses it in everyday discourse, from the prime minister to the neighborhood shopkeeper.
Use kia ora as a greeting or farewell, to express gratitude, to express support, or to convey a warm “cheers.” Kia ora can be used to start an email or answer the phone.
It’s crucial to express gratitude to others. By saying “Kia Ora,” we acknowledge not only them but also everything about them, including who and from where they are.
Kia orado Kiwis use it?
Many individuals outside of New Zealand are familiar with the salutation “Kia Ora.” It also has a wide range of meanings! Kiwis use it to greet one another, wish one luck, and convey other sentiments. In essence, it’s a comprehensive way to convey well wishes. Our pals at Massey say that one misconception about New Zealanders that is really accurate is that they are highly amiable people. People will frequently welcome you with “Kia Ora!” as you start your day when you study abroad in New Zealand.
What does “hi” mean in Kiwi?
A wonderful place to start is by learning the fundamental Mori greetings (mihi). Anywhere in New Zealand you use them, you’ll probably get a big smile in return.
How do you say hello in Mori?
- Hello, or “Kia ora”
- Mrena – Happy morning!
- Tn koe – Good morning, one person
- Kia ora/Tna krua – Good morning, two.
- Hello everyone! Kia ora ttou/kia ora koutou
- I’m happy to see you. Tn koutou (said to three or more people)
- Greetings: Nau mai, haere mai
- Kei te Phoe Koe? What’s up?
- Kei te pai: Excellent
- Tino pai: Excellent
How do you say goodbye in Mori?
- Ka kite an, or good bye.
- M te w – I’ll see you later.
- Haere r – Bye-bye/goodbye (said to someone leaving)
- Hello, Kona r – Farewell (said to someone staying)
How do you say thank you in Mori?
- Kia ora is a greeting that can also be used to show gratitude in general.
- The Mori words for “thank you” are tn koe (to one person), tn krua (to two people), and tn koutou (to three or more persons).
Do all New Zealanders speak Mori?
The Khanga Reo movement, which began in 1982 and immersed infants in Mori from infancy until school age, is one example of a mori-language revitalization program that was started by leaders of the tribe who had begun to see the dangers of losing their language by the 1980s. The first Kura Kaupapa Mori (Years 1 through 8 Mori-medium education program) and later the first Wharekura were established in 1985. (Years 9 to 13 Mori-medium education programme). Te Reo experienced a genuine rebirth in the 1980s and early to mid-1990s, which was sparked by the realization of how few speakers remained and the relative quantity of older fluent speakers in both urban and rural populations, but it has since fallen out of use. [4] It is thought that there are “several underlying explanations” for the fall. [28] These consist of:
- the continuous loss of older native speakers who have led the drive to revive the Mori language
- apathy caused by the institutions’ continued existence, which fueled the resurgence
- worries about quality, as the demand for good teachers is never met by the supply (even while that demand has been shrinking)
- excessive restriction and centralized control have alienated some movement participants.
- a persistent shortage of instructional materials required to teach the entire curriculum in te reo Mori[28]
- loss of natural language due to the massive rise in spoken English.
The Waitangi Tribunal has suggested “four basic adjustments” based on the tenets of cooperation, Mori-speaking governance, general revitalization and dialectal protection policy, and enough resources: [29]
- The Mori Language Commission ought to take the reins as the principal organization serving the Mori language community. This will deal with the issues that the Office of the Auditor-General highlighted as being brought on by a lack of ownership and leadership. [30]
- Through the equal nomination of Crown and Mori appointees to its board, Te Taura Whiri should operate as a CrownMori partnership. This underscores [the Tribunal’s] worry that te reo resurrection won’t succeed if Mori isn’t given ownership of deciding the course.
- Te Taura Whiri will also require more powerful abilities. This would guarantee that government organizations are required to support the resuscitation of Te Reo and that important organizations are held properly accountable for the policies they enact. For instance, it is necessary to meet goals for the development of te reo instructors, adopt te reo-based educational curriculum, and submit Mori language plans for approval to public bodies in districts with a specified percentage of Mori pupils and a suitable number of te reo speakers.
- When creating their strategies, these regional public organizations and educational institutions are required to consult with iwi (Mori tribes or tribal confederations). Iwi will eventually play a key part in the revitalization of te reo in their local communities as a result. This ought to stimulate grassroots initiatives to spread the language. [31]
The Tribunal’s suggested reforms are only recommendations; the government is not required to implement them. [32]
What does New Zealand’s Mori name mean?
The Board wants to know what the public thinks of officially renaming the two main islands of New Zealand as “North Island” and “Te Ika-a-Mui” and “South Island” and “Te Waipounamu.”
The existing English names and the Mori names for the islands will therefore be able to be used legally, either separately or jointly, if the suggestions are accepted. As a result, they can also be referred to as the “North Island” or “Te Ika-a-Mui,” the “South Island” or “Te Waipounamu,” or both titles simultaneously.
A Christchurch resident with a passion for New Zealand’s past proposed renaming the South Island “Te Waipounamu” in 2004. That suggestion led to the Board taking alternate Mori names under consideration.
According to the Board, it would not be suitable to change the name “South Island,” and alternative Mori names should be taken into consideration for both the North Island and the South Island. Therefore, the Board decided to formalize the currently in use and recorded English names and assign official alternative Mori names for the North Island and South Island (North Island and South Island).
A number of issues that have affected the amount of time required to conduct this procedure and which have been carefully taken into consideration by the Board include:
- The NZGB believed that Mori names should be given to both islands rather than only the South Island, as was the original suggestion, because the islands are tied to one another. This meant that in order to choose the best names, the NZGB had to speak with the iwi.
- The NZGB also believed that it would be best to formalize the current English names concurrently with the Mori names.
- The NZGB thought giving the islands different names was more suitable. However, until it was changed in December 2012, the NZGB Act 2008 did not allow for alternative names. As a result, the NZGB can now go through the entire legislative procedure.
Anybody is allowed to propose a place name as long as certain conditions are met. The New Zealand Geographic Board (Ng Pou Taunaha o Aotearoa) Act of 2008 stipulates that the Board must take into account requests to assign, modify, approve, or stop using names for geographical features and locations.
The Mori place names portion of these suggestions was found to have significant validity, especially in light of the historical use of Mori names for the North and South Islands on official maps, even though the Board does not move forward with all ideas.
Why not use a dual name that would enable the process to be carried out and finished in a lot less time instead of an alternative name?
The Board believed that renaming the islands or giving them dual names would be too expensive and disruptive for both domestic residents and foreign tourists. Dual names would have required the use of both the English and Mori names simultaneously on official papers, such as Te Ika-a-Mui for the North Island and Te Waipounamu for the South Island. To preserve New Zealand’s cultural legacy in both languages, it has been decided to assign the Mori names as substitutes for the English names (and vice versa).
Alternative names can be used singly or in combination. As a result, people, businesses, and other entities can continue to refer to the islands in the same way they always have. Additionally, since both “Te Ika-a-Mui” and “Te Waipounamu” are popular Mori names for the islands, misunderstanding is unlikely to be a problem and is probably outweighed by a global trend that recognizes culture, legacy, and identity when naming places.
Does New Zealand have any examples of other alternate names, or will they be the first?
The alternative names “Wanganui” and “Whanganui” were formally gazetted by the Board after the NZGB Act was amended in December 2012.
Mount Taranaki or Mount Egmont were acknowledged as the first formally allocated alternate names in the mid-1980s (under previous legislation).
In the course of the consultation process, members of the public may ask for alternate or dual names. The Board would require solid justifications and proof that alternative suggestions have substantial public support before it could take this into consideration. Currently, the Board feels that alternate naming would be the best and least disruptive course of action.
What if I want to present the Board with my opinions before the public comment period has ended?
The formal assessment of contributions by the Board will likely be restricted to those made during the formal consultation period, which runs from 4 April 2013 to 5 July 2013.
At its subsequent meeting on July 31, 2013, the Board will review all submissions (both in support of and in opposition to them). The Minister for Land Information is most likely to make the ultimate judgments.
The NZGB sought to ascertain whether the proposed alternative Mori names are accurate and suitable because they relate to the use of traditional names.
Many of the place names in New Zealand were given by the indigenous Tangata whenua Morias, and the Board considers them to be the finest source of information regarding traditional Mori names.
The Board earlier announced its intention to take into consideration formalizing the two main islands of New Zealand’s Mori and English names.
Why not just stick with the North and South Island names because everyone is familiar with them and ignore the Mori names?
The names of the islands are not explicitly assigned by law. The Board’s job is to compile and promote the use of authentic Mori place names.
It should be noted that both the English and Mori names for these islands were present on early maps up to the 1950s, after which the Mori names were removed for reasons that we are unable to determine. In actuality, Captain Cook’s maps of New Zealand only included Mori names (spelled differently).
Although the names being considered now are those that are thought to be the most acceptable and well-known by Iw, a variety of different Mori names have been recognized for
Northern Island:
Captain Cook’s spelling of He Ahi No Mui (a fire of Mui) or He Hi No Mui is Aeheinomouwe (a thing of Mui).
Southern Island:
- The earliest recorded name is Te Tumuki;
- Arapaoa Te;
- Te Waipounamu is spelled Tovypoenammu by Cook;
- Tawhidi Pounamu;
- Te Wakaka’a Mui;
- Aoraki Te Waka;
- Te Waka Tau Ihu o.
Early explorers noted the following Mori names for both islands on their charts and maps:
- For the North Island, use Eahei No Mauwe, while for the South Island, use T’avai Poenammoo (Cook 17691770)
- For the North Island, use Eaheinomauwe, while for the South Island, use Tavai Poenammoo (Arrowsmith 1841)
- For the North Island, use Te-ahi a Maui, while for the South Island, use Te Waipounamu (Stokes 18481855).
Given that the majority of New Zealanders are already familiar with the name “Aotearoa,” why wasn’t it thought to be the most suited for the North Island?
Although the Board is aware that the name “Aotearoa” has historically only been used to refer to the North Island, it has become widely accepted and used as the Mori name for the entirety of New Zealand. The Board has determined that “Aotearoa” will not be submitted for public consultation as a result.
The Board has no authority over the naming of New Zealand. The only body with the authority to formally change our nation’s name is Parliament.
Other reported English names for both islands include the following:
- Central Island South Island used to Stewart Island/Rakiura in the grouping of North Island, Middle Island, and South Island;
- For the North Island, New Ulster;
- For the South Island, New Munster;
- Victoria Island for the South Island.
Why did the North Island and South Island’s Mori names disappear from official maps in the 1950s?
Why Mori names stopped appearing on official maps from the 1950s is unknown to the Board.
There is already a name for Stewart Island / Rakiura in both English and Mori. The Ngi Tahu Claims Settlement Act of 1998 formalized this. Earlier names for this island were “South Island,” “New Leinster,” “Stewart Island,” “Rakiura,” and “Te Puka o te waka a Mui” (the anchor stone of the canoe of Mui).