The Rangatahi court

It has become popular to use the marae setting as an alternative to the mainstream courts in dealing with young Māori offenders. The rationale is that taking young Māori offenders back to the marae to be dealt with in the youth justice system, encourages them to face up to their responsibilities and aids their rehabilitation back into the community. The expectation is that whānau will be present to support the young person and to help resolve his or her offending and bad behaviour. I supported this innovation when it was introduced but now I have second thoughts having seen that a marae that piloted this scheme was vandalised with graffiti painted on the marae buildings. In my view, when this happened the scheme to use marae should have ceased and an opportunity taken to rethink their use in this way. For a Māori the vandalism of their marae is like a physical assault on the person of their tupuna. This paper looks at the traditional role of marae in the Māori community and questions the use of marae as judicial settings. It suggests what needs to be done first to make this setting tika or appropriate

Te Piringa

Māori have an oral tradition, that is, the transfer of knowledge within and between generations, which was carried out orally by way of story-telling or the more formal speech-making. Ngā korero purākau are the stories and whaikōrero is formal talking on the marae or ancestral gathering places of Māori people. The value of public speaking is expressed in the saying: Ko te kōrerote kai a te Rangatira – (The chiefs thrive on talking and debating). This article looks at the transfer of knowledge to the next generation