Structure & Governance

Kaumātua - Rukingi Haupapa

The kaumātua supports and advises the Board on bicultural issues.

Rukingi Haupapa
Kaumātua, (MA Indigenous Studies)

Ngongotaha ki runga, Pukeroaoruawhata ki raro. Ko Te Utuhina te awa e rere nei ki Te RotoruanuioKahumatamomoe, ko Te Arawa te waka, ko Ngāti Whakaue te iwi, ko Te Papaiouru te marae.

Rukingi Haupapa credits his stroke in 2005 for changing his life, changing his name, getting his mataora (facial moko), and setting up a trust to help fellow stroke survivors. Rukingi’s thesis was entitled ‘Te Waharoa’, which delved into the ‘Life after stroke: Whānau stories from Te Arawa.’

Oranga (health and wellbeing) is Rukingi’s passion. He provides cultural support to the NZSTA board and members.



MATAORA, a Full Face Moko

Many of you who have met me, saw the moko/tattoo, and were wondering perhaps what is it, and why?
Tattoos or Moko have a meaning to everyone – good, bad or ugly. For me, moko is who you are and I’ll tell you a little about what it means to me.

COLONISATION
My parents are Māori, who come from the same Māori tribe, and who were raised in a fairly well-known Māori village in the centre of Rotorua = Ohinemutu. However, throughout their lives my parents were deliberately raised and taught by their own families and community that the English language and culture
is the only way to survive in today’s world. The Māori language and culture belonged to the past and my parents and their generation totally believed it.
When my brother, sister, and I came along we got the same non-Māori beliefs and values. As we grew up, I knew that something was wrong but I didn’t know what it was. My parents separated while we were at Primary school and my behaviour spiralled out of control. Luckily, I was fired off to a Māori Boarding School
to knock me back onto the correct path, but one of the big benefits for me was seeing and hearing positive Māori beliefs and values in a Māori environment – and doing it. That’s when I knew that being Māori had almost culturally been destroyed in our whānau and the other whānau in our Māori village. That’s when I
decided that I will dedicate my life to ensure that my whānau and I can be who we are, that is, Māori language, culture, religion, beliefs, and even look Māori.

MOKO = Tattoo
Moko had always been a no-no in my life growing up, but as an adult I began looking at old photos of my ancestors which showed that moko/tattoo was a visible and powerful part of who they were. I wanted to do that and be that, but I was not confident enough to make my tattoos visible, especially in the schools where I taught. Therefore, I began with tattoos that I can hide under my clothes - show when I want and hide when I want. In 1992 I had two arm bands that are based on kowhaiwhai patterns from two different marae that my parents belong to. The right arm design represents my mother’s marae of Te Kuirau, while the left arm
design represents my father’s marae of Te Papaiouru. The arm tattoos connect me to my tūpuna, marae, and whānau. They are with me wherever I go.
In 1996 I was wearing my kapa haka tee shirt in Rarotonga. We visited places where our ancient Te Arawa canoe had stopped and rested, before carrying on to NZ. That was special and so overwhelming that I had to commemorate this past, present and future moment. The tattoo across my chest was to carry the design from that tee shirt pattern. Wherever I go, my Te Arawa canoe will clear away barriers and keep me safe.

TAKU MATAORA My Full-Face Tattoo
Because I spent 30+ years to help improve Māori education for our tamariki and people, I decided to celebrate by having a full face moko when I turn 50 years old in 2006. Unfortunately, everything was stopped by stroke in 2005. The biggest damage was memory loss and the face moko was buried with everything else I’d forgotten……

In 2016, the mataora dream was rekindled when my four daughters asked for permission to all have moko kauae (female chin tattoo). They presented our whānau moko history and when it came to decision time - the whānau all bar one agreed. When completed at Te Kuirau marae, it was absolutely empowering and
humbling for us all. You can see on the you tube item ‘Normalising Moko – Te Moko Kauae o Erena.’

Soon after their moko kauae, I decided to have another go at my mataora. In 2017, it was finally on. The world view messages over the last 150 years from nearby new churches, school, and court meetings on our marae were presented so well that everyone believed it - Māori knowledge, culture, and treasures like tattoos began to disappear. We need to reclaim who we are, be brave, and be prepared to face the world and our own world too if needs be. I was going to be the first one to get things right in our village, and on our paramount marae!

So began 7 hours of mihi, karakia, waiata, haka, jokes, laughter, tears of joy and pain. There is no place on your face that is spared from pain when a needle is ripping your face open. But being on your own marae, and with many of your friends and whānau supporting you – it’s amazing what we can put up with. I think
we all went through a good, bad and ugly ‘ritual of passage’ together.

CONCLUSION
I lost my identity through stroke, but that horrible rehab journey taught me again simple truths and to see how I fit. Precious identity was the biggest tāonga/treasure to be rediscovered!!!! The Mataora designs tell the WORLD I know who I am, where I am from, and who I belong to. And I am so proud of that - no more, no less!!
We needed a Māori way of celebrating my identity, but also doing it in a way that can help others. That is why I agreed to share it .

‘Mataora – The story of the Full Face Moko’ is a recording of that amazing event in our whānau, hapū and iwi rebirth and reclamation. Check it out on ‘you tube’ if you want?
Kaumatua Rukingi Haupapa