On a Journey with Papa

My youngest son was born in the early hours of the morning on 19 September 2004.  He was named by his Koro Sidney Maguire after his paternal tupuna Rereahu.  A significant name which comes up in both his Kai Tahu and Maniapoto lineage.  His second name Pikikotuku is from my mothers whakapapa and also has the meaning treasure, which in my mind holds double the significance.  At one week, we had the pleasure of hosting Papa at our whare in Te Awamutu.  It was significant to me to have Papa there and I was enriched with his knowledge concerning the placement of our whare (house) and what was happening around it.
We lived in a little reserve which was land to 21 other duplex style houses, with a security gate entrance, pool, gym etc.  We were situated at the top part which was more private than most of the duplexes on the land.  I gave our newborn to Papa who nestled into his arms and everyone that accompanied Papa gathered in the living room.  Before long Rereahu had fallen asleep in the comfort of Papa's arms and it wasn't too long after that Papa closed his eyes too.  Conversations still took place around Papa and the atmosphere was pretty jovial and humorous as always when many Maori gather.

An hour or so had passed and Papa woke, though Rereahu continued to sleep.  They had both been on a journey together to a big tree situated in the South Island.  It was a gathering of elders from the Kati Mamoe tribe, this was without knowing the whakapapa of our son in terms of his fathers lineage but, held so much significance considering the origins of his name.  The journey they both took together is something that I hold dear to my heart and hold dear to my son in so many ways.  It is a piece of Papa that has left an imprint on me and no doubt my son also, when he fully understands he is who he is for a reason.
Something else that was very interesting, was the vortex that was situated in our drive way.  The vortex was like a main highway to those on the other side travelling to where they needed to get to.  As Papa was speaking, he could see them walking past which for me sent some shivers up my spine.  This vortex was one of many in the area and fortunately for us, Papa closed it to prevent any further energy from finding it.  I know that my smidgen of an encounter can in no way surpass that of others and the knowledge that has been gained from his many wananga.  But for me, it's what affirms the mahi that I now do and from the place in which his teachings come from.  I have always been involved in some way with childbirth and for me I believe it is my calling.  I believe that what Papa says about the imprint of parents on a child when they are born is so powerful and so true to the way I feel.  I am greatful for the knowledge that I have been privy to thanks to Wikitoria carrying the seed to us here in Sydney.  I once again felt that my soul had come home to me and that I was ready to do what I was called to do.  Teenage pregnancy, Pregnancy and Fertility all play a roll in this journey and I intend on upholding this.  I am greatful to have the ancestors that I have, because they were and are strong people in so many ways.  Their DNA flows through my body and in my children's also, regardless of where they are on this earth.

Pāpā Hōhepa Delamere

I had the pleasure of meeting Pāpā thanks to my brother Ezard, back in 2004. I was hapū (pregnant) with my son at the time and it was a great opportunity for me to meet the man behind the wonderful. It was also the first time for me having a mirimiri during a pregnancy. Based at a clinic on the North Shore of Auckland, is where I met Pāpā and my first thought was 'Teddy Bear' I wanted to take him home.
I was amazed at how comfortable the setting was, even though there were others there also for varying treatments. I loved the moulded haputanga (pregnancy) cushions on the table which made the ordeal of being on my puku (stomach) such a relief. I remember relaxing into the mahi (work) and feeling nothing but calm. Pāpā explained to me the reasoning for treatments on hapu women postnatally and antenatally. It is common for a hapu gait or waddle to occur in the final trimester of pregnancy. Moving Pēpī to allow more room and to ease the pressure from the lower back and hips, was a total relief experienced by many. My hips had been pinned and screw plated when I was 12. A trauma that I took as something that happened and something I lived with. Pāpā worked on my hips to regenerate the cellular memory in them a bit at a time. He was also surprised that I was able to get hapu at all, due to the restriction on the hips and the way the pins, plates and screws had altered the way my hips formed after puberty. This is when he went on to tell me that, children chose their parents. This warmed my heart as I was told at 16 that I would never be able to have children. Pāpā's words rung true for me, because my children chose me. Despite the diagnoses of a doctor and despite the trauma my body had experienced at age 12. After my weekend hands on workshop, everything is touching the right points and becoming more apparent for me on this journey with my tāne. Clarity is the key here. Love you Pāpā.

My war on Moko above bums

I'm sure anyone would be sick of my rambles about Moko (traditional tattooing) above a woman's butt crack. Seriously I can't believe or comprehend why so called traditional artists are compromising the mana of our Tūpuna (ancestors) for monetary or fame benefits. It's no different to hanging our Tūpuna pictures in the toilet in my opinion and yet society, namely our own are in agreement. Our identity is compromised simply by allowing the country we live in, to dictate the way we behave. In Australia it is true that the concept of Whānautanga is non existent. We have become an each for their own culture and the materialistic realms are at full force. Why? Why do we allow ourselves to be compromised by way of our values, our language and our identity. I refuse to support any tattoo artist who places our Moko above a woman's butt crack or on her lower back for vanity or money.  Kiri Tuhi on the other hand is seen as an alternative to our traditional Moko, due it's insignificance in reference to genealogy, tribal affiliation or whakapapa.