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NCEA Level 1 Tikanga-ā-Iwi study materials
NCEA Level 1 Tikanga-ā-Iwi study resources

NCEA Level 1 Tikanga-ā-Iwi practice questions

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Question 1Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In tikanga Māori, what does the principle of manaakitanga primarily require of a host or host community?

  1. Allowing any person to take land without consultation
  2. Protecting the genealogical prestige of the senior chiefly line
  3. Generously caring for and looking after visitors and guests Correct answer.
  4. Restricting access to knowledge to those of high rank

Explanation

Manaakitanga is the ethic of hospitality, generosity and care for others; hosting well enhances the mana of both guest and host. It is expressed through feeding, welcoming and protecting visitors. It is not about rank restriction or land alienation.

Question 2Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A marae committee wants to formally acknowledge a visiting group before speeches begin. Which practice best fits tikanga for opening the encounter?

  1. A pōwhiri with karanga, whaikōrero and hongi Correct answer.
  2. A hui held with no formal welcome at all
  3. A karakia read only by the visitors themselves
  4. A private email sent to the visitors afterwards

Explanation

Pōwhiri is the formal welcoming process that moves visitors from tapu to noa through karanga, whaikōrero, hongi and kai. Each stage has a defined role and order. Informal contact does not satisfy the tikanga of encounter.

Question 3Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the meaning of the concept of tapu in tikanga Māori?

  1. A form of genealogical recitation
  2. A style of carved meeting house panel
  3. A state of sacred restriction or prohibition Correct answer.
  4. A method of preserving food in earth ovens

Explanation

Tapu denotes a condition of sacredness that carries restrictions on behaviour, contact or access. It is often balanced by noa, which returns a person or place to an ordinary state. Genealogy, carving and food preservation are separate concepts.

Question 4Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Why is whakapapa central to Māori identity and to relationships between people?

  1. It lists only living members of a household
  2. It records descent lines that connect people to ancestors, land and each other Correct answer.
  3. It sets the market value of tribal land
  4. It determines which dialect a person must speak

Explanation

Whakapapa is the framework of descent that links people to ancestors, to whenua and to one another, establishing rights and obligations. It is a living record, not a commercial or purely household register. It also underpins mihi and connections between groups.

Question 5Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A whānau is deciding who may speak on the paepae during a hui. What does tikanga generally require of that role?

  1. That any visitor may speak first without invitation
  2. That only the youngest person present may speak
  3. That speaking is replaced by written statements
  4. That speakers are recognised by the tangata whenua and follow local protocol Correct answer.

Explanation

Speaking rights on the paepae belong to recognised people, usually elders or those mandated by the tangata whenua, and follow local kawa. The order of whaikōrero and the response of visitors is structured. Visitors speak only when invited by the host side.

Question 6Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term kaitiakitanga describe in relation to the environment?

  1. The recitation of genealogies at hui
  2. The right to sell natural resources without restriction
  3. The duty of guardianship and sustainable care for land, water and resources Correct answer.
  4. The practice of moving settlements each season

Explanation

Kaitiakitanga is the obligation of guardianship that iwi and hapū hold over natural resources, grounded in whakapapa connections to the environment. It involves protecting and sustaining resources for future generations. It is a responsibility rather than an unrestricted right of sale.

Question 7Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A hapū is negotiating with a local council over a river. Which understanding of mana whenua best supports their position?

  1. Mana whenua is a permit issued by central government
  2. Mana whenua is a type of carved boundary post
  3. Mana whenua is a title held by any recent arrival
  4. Mana whenua is the customary authority a group holds over specific land and waters Correct answer.

Explanation

Mana whenua refers to the customary authority and rights that a group holds over particular territory through occupation, whakapapa and long-standing use. It is recognised in resource management contexts as the basis for consultation. It is not a government-issued permit.

Question 8Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the purpose of a mihi when a person introduces themselves on a marae?

  1. To acknowledge the land, ancestors and people present through references to identity Correct answer.
  2. To formally close the gathering before kai
  3. To record attendance for the marae committee
  4. To negotiate the price of goods brought to the hui

Explanation

A mihi establishes who a speaker is by naming their maunga, awa, iwi, hapū and ancestors, and acknowledges those present. This situates the speaker within relationships and whakapapa. It is not a commercial or administrative act.

Question 9Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which statement best explains the relationship between tapu and noa in everyday tikanga?

  1. Tapu and noa are identical states with different names
  2. Noa permanently abolishes all tapu in every situation
  3. Noa restores ordinary use after restrictions associated with tapu are lifted Correct answer.
  4. Noa applies only to food and never to people

Explanation

Tapu and noa work as a pair: restrictions are placed and later lifted, returning people, places or objects to ordinary use. This balance protects people and maintains order. Noa does not cancel all tapu universally.

Question 10Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In Māori custom, what does the principle of utu generally involve?

  1. A fixed cash fine set by the courts
  2. The permanent transfer of land to a victor
  3. The selection of a new chief by ballot
  4. Reciprocity that maintains balance between parties Correct answer.

Explanation

Utu is the principle of reciprocity and balance, requiring that actions be answered so relationships remain in equilibrium. It can involve return of a gift, acknowledgement of wrong, or restoration. It is not a court-set fine or an automatic land transfer.

Question 11Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A group is welcomed onto a marae and food is served afterwards. What is the main tikanga purpose of the kai in this context?

  1. It replaces the speeches that were not given
  2. It marks the beginning of the pōwhiri before karanga
  3. It lifts the tapu of the encounter and returns people to a noa state Correct answer.
  4. It repays the hosts for the cost of the visit

Explanation

Sharing kai after the formal welcome lifts the tapu associated with the encounter and restores ordinary relations between hosts and visitors. It also allows people to mix and strengthen connections. It is not a payment or a substitute for speech.

Question 12Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term whanaungatanga emphasise in Māori social organisation?

  1. The separation of whānau from hapū and iwi
  2. The ownership of property by individuals alone
  3. The ranking of individuals by income
  4. The network of kinship relationships and mutual obligations Correct answer.

Explanation

Whanaungatanga describes the relationships and obligations that bind whānau, hapū and iwi together, and it is often extended to those welcomed as kin. It stresses connection and mutual support rather than individual ranking or isolation.

Question 13Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which action best demonstrates rangatiratanga as understood in tikanga Māori?

  1. A hapū exercising its own authority over its lands and decisions Correct answer.
  2. A government official imposing rules without local consent
  3. A visitor taking charge of the host marae's protocol
  4. An individual ignoring the decisions of the collective

Explanation

Rangatiratanga refers to the authority and leadership of a group over its own affairs, including land and resources. It is exercised collectively and with accountability. It is not the imposition of external rules or an individual override.

Question 14Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the role of a kaumātua within a whānau or marae?

  1. To hold and pass on knowledge and to guide protocol and decision-making Correct answer.
  2. To manage the marae's commercial catering contracts
  3. To act as the sole owner of marae land
  4. To enforce government regulations on the marae

Explanation

Kaumātua are respected elders who carry knowledge of tikanga, whakapapa and history, and who guide the community in protocol and decisions. Their authority comes from experience and service. They are not commercial managers or government agents.

Question 15Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A speaker on the paepae refers to a maunga and an awa in a mihi. What is the tikanga significance of these references?

  1. They locate the speaker's identity and whakapapa within a particular landscape Correct answer.
  2. They name the venue where the hui is being held
  3. They list the officers of the marae trust
  4. They identify the food to be served at the hui

Explanation

Naming a maunga and awa anchors a speaker to their tūrangawaewae, the place where their identity and rights are grounded. It tells listeners who the speaker is and where they belong. These are identity markers, not venue details or administrative lists.

Question 16Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the concept of tūrangawaewae describe?

  1. A type of formal speech given by visitors
  2. A legal title document issued by the council
  3. A place where a person has standing and belonging through whakapapa Correct answer.
  4. A temporary campsite used during seasonal work

Explanation

Tūrangawaewae literally refers to a place to stand, meaning the place where a person has rights of belonging through whakapapa and connection. It grounds identity and participation in marae life. It is not a temporary campsite or a legal document.

Question 17Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Why does tikanga commonly require that a person's head be treated with particular care?

  1. The head is considered the least important part of the body
  2. The head is regarded as sacred and is associated with personal tapu Correct answer.
  3. The head is used to indicate a person's rank by hairstyle
  4. The head must always be covered during kai

Explanation

In tikanga, the head is sacred and carries personal tapu, so objects associated with the head are not placed near food or treated casually. This reflects the wider tapu-noa framework. It is not about covering during meals or ranking by hairstyle.

Question 18Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the main purpose of a karakia at the start of a hui or before an important task?

  1. To calculate the costs of the gathering
  2. To elect the chairperson of the meeting
  3. To acknowledge the spiritual dimension and seek guidance and protection Correct answer.
  4. To record the minutes of the meeting

Explanation

Karakia are formal incantations that acknowledge the spiritual realm, seek guidance and protection, and set a proper tone for what follows. They may open or close a hui or accompany work. They are not administrative procedures.

Question 19Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A community group wishes to plant native trees along a stream that has been degraded. Which tikanga principle most directly frames their responsibility?

  1. Utu, as a demand for payment from polluters
  2. Rangatiratanga, as a right to exclude the public permanently
  3. Whakapapa, as a list of tree species
  4. Kaitiakitanga, as the obligation to protect and restore the waterway Correct answer.

Explanation

Kaitiakitanga frames the relationship between people and the environment as one of guardianship and restoration. It requires active care for the mauri and health of the waterway. It is a duty of protection rather than a payment demand or exclusion.

Question 20Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term mauri refer to in tikanga Māori?

  1. The price paid for a carved taonga
  2. The written record of a hui
  3. The life force or vital essence of a person, place or object Correct answer.
  4. The formal seating order at a tangi

Explanation

Mauri is the vital essence or life force that gives a being or place its integrity. Protecting mauri is part of kaitiakitanga, and its restoration is often a goal of environmental work. It is not a seating order, price or written record.

Question 21Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which statement best captures the role of waiata within a pōwhiri or hui?

  1. They support and respond to speeches and reinforce the group's identity and message Correct answer.
  2. They replace the need for any whaikōrero
  3. They are sung solely to entertain the visitors
  4. They are performed only by children

Explanation

Waiata follow and support whaikōrero, reinforcing the speaker's message and expressing the identity and mana of the group. They are integral to the exchange rather than mere entertainment. They complement rather than replace speech.

Question 22Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the function of a hongi during a pōwhiri?

  1. It is a method of selecting the next speaker
  2. It symbolises the sharing of breath and the binding of host and visitor Correct answer.
  3. It is a formal transfer of land ownership
  4. It is a sign that the visitors may now leave

Explanation

The hongi, the pressing of noses, symbolises the sharing of the breath of life and the joining of tangata whenua and manuhiri. It marks a transition from tapu to noa in the welcome. It is not a land transfer or a departure signal.

Question 23Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A marae is preparing for a tangi. Which practice is most consistent with tikanga for welcoming and supporting the grieving whānau?

  1. Hosting the manuhiri with karanga and whaikōrero and providing kai and care Correct answer.
  2. Holding the tangi without any formal welcome
  3. Charging the visitors an entry fee at the gate
  4. Sending the grieving whānau away until the burial is complete

Explanation

A tangi involves formal welcome and ongoing care for visitors and the grieving whānau, following local kawa. Manaakitanga is expressed through karanga, whaikōrero, kai and support. It is not a commercial event and the whānau are not excluded.

Question 24Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In a pōwhiri, why does the karanga usually occur before the whaikōrero?

  1. It opens the spiritual pathway and calls the visitors onto the marae before formal speeches Correct answer.
  2. It is performed only after the hongi is complete
  3. It is a commercial announcement of the day's programme
  4. It replaces the speeches entirely

Explanation

The karanga is the first vocal exchange, calling the visitors forward and clearing the way for the encounter. It establishes contact between the women of host and visitor groups before whaikōrero. It precedes rather than follows the hongi.

Question 25Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which statement best explains why tikanga is described as a living system rather than a fixed list of rules?

  1. It never changes and is identical in every rohe
  2. It is applied through kawa that vary between iwi and hapū and is adapted to context Correct answer.
  3. It is written once by the government and enforced by statute
  4. It applies only to formal marae occasions

Explanation

Tikanga provides principles that are interpreted through local kawa, so practice differs between iwi and hapū and responds to circumstances. This is why tikanga is described as a living system rather than a rigid code. It is not government-written or confined to the marae.

Question 26Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In tikanga Māori, what does the term whakapapa primarily describe?

  1. The rules governing the correct use of a wharenui
  2. The protocol for preparing food in a hāngī
  3. The formal seating arrangement of manuhiri during a pōwhiri
  4. The recitation of genealogical links connecting people to ancestors and the natural world Correct answer.

Explanation

Whakapapa is the layered recitation of descent lines that connects a person to tūpuna, to other people, and to maunga, awa and whenua. It is a framework of relationships rather than a seating or cooking rule, and it underpins claims to identity and belonging.

Question 27Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A whānau is deciding who should speak first on the paepae. Which principle most directly governs the order of speakers in formal Māori protocol?

  1. The order set by the local kawa of that marae Correct answer.
  2. The order in which guests arrived at the gate
  3. The most senior person by age always speaks first
  4. The speaker with the loudest voice opens the exchange

Explanation

Speaking order on the paepae is set by the kawa of the particular marae, which may vary between iwi and hapū. Tikanga is applied locally, so there is no single universal rule about who speaks first.

Question 28Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term manuhiri refer to in the context of a marae?

  1. The carvers who maintain the wharenui
  2. The hosts who hold mana whenua over the marae
  3. The visitors or guests who are welcomed onto the marae Correct answer.
  4. The trustees who administer marae finances

Explanation

Manuhiri are the visitors, while tangata whenua are the hosts who hold mana whenua for that marae. The distinction shapes the roles played during pōwhiri, from karanga to whaikōrero.

Question 29Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

During a pōwhiri, what is the purpose of the wero?

  1. To test the intentions of the visitors before they may approach Correct answer.
  2. To mark the end of the welcome and begin the hākari
  3. To invite the visitors to sing a waiata
  4. To collect koha from the visitors at the gate

Explanation

The wero is a challenge that formally tests whether visitors come in peace before they are welcomed further. Once the challenge is resolved, the visitors may move on to the karanga and the rest of the pōwhiri.

Question 30Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A rōpū is planning a hui on a marae and wants to follow correct tikanga. Which action best reflects the principle of manaakitanga?

  1. Restricting access to the wharenui to kaumātua only
  2. Recording the minutes of every speaker for the marae records
  3. Charging visitors a fee for the use of the marae
  4. Ensuring the manuhiri are fed, housed and cared for during their stay Correct answer.

Explanation

Manaakitanga is the obligation to care for others, expressed through hospitality such as food, shelter and attention to visitors. On a marae this is most visible in the hākari and in looking after manuhiri throughout their stay.

Question 31Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term kōrero ā-waha describe in Māori knowledge transmission?

  1. The oral transmission of knowledge through speech and recitation Correct answer.
  2. The songs composed for tangi only
  3. The written records kept by marae trustees
  4. The carving patterns used on meeting houses

Explanation

Kōrero ā-waha refers to oral knowledge passed on through speech, recitation and storytelling rather than written records. It is central to how whakapapa, pūrākau and tikanga are maintained across generations.

Question 32Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In tikanga Māori, what is the significance of the whenua in relation to identity?

  1. It is a source of identity and belonging that connects people to place Correct answer.
  2. It belongs exclusively to the Crown under all circumstances
  3. It is a commodity that can be freely traded without restriction
  4. It is used only for agriculture and has no spiritual dimension

Explanation

Whenua is understood as the land that sustains and connects people, and it is bound to identity through whakapapa and tūrangawaewae. The relationship carries obligations as well as rights, which is why kaitiakitanga is tied to it.

Question 33Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the main function of a poroporoaki in Māori protocol?

  1. To allocate seating for the manuhiri
  2. To formally farewell people or to pay tribute to the deceased Correct answer.
  3. To open the hui with a prayer before speeches
  4. To challenge visitors at the entrance to the marae

Explanation

Poroporoaki are farewell speeches or tributes that mark the closing of an occasion or honour someone who has passed. They provide a formal means of releasing people and bringing closure to a gathering.

Question 34Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A student is asked to explain why the head is considered tapu in tikanga Māori. Which explanation is most consistent with tikanga?

  1. The head is tapu only during a tangi
  2. The head is regarded as sacred and links a person to the spiritual realm Correct answer.
  3. The head is the most exposed part of the body to weather
  4. The head is tapu only because of the hair that grows on it

Explanation

The head is regarded as sacred, the most tapu part of the body, and it connects a person to the spiritual realm through descent. This is why tikanga restricts touching the head and placing items on it.

Question 35Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which practice best reflects the tikanga of noa in everyday life?

  1. Using water and karakia to return a person or place to an ordinary state Correct answer.
  2. Removing all carvings from a meeting house
  3. Restricting all visitors from entering a wharenui
  4. Avoiding all contact with food during a hui

Explanation

Noa is the state of being free from restriction, and it is restored through practices such as karakia, water and other rituals. These actions lift tapu so that people can return to ordinary activities safely.

Question 36Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term whare wānanga refer to in Māori society?

  1. A storage house for preserved food
  2. A traditional place of higher learning where knowledge is taught Correct answer.
  3. A building used exclusively for meetings of trustees
  4. A shelter used only during the hākari

Explanation

Whare wānanga are traditional institutions of higher learning where specialist knowledge such as whakapapa and karakia was taught. The term is also used today for Māori tertiary institutions.

Question 37Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A hapū wants to formally record its concerns about a proposed development on ancestral land. Which action is most consistent with the exercise of rangatiratanga?

  1. Allowing an unrelated company to negotiate on the hapū's behalf
  2. Waiting for the council to make all decisions without input
  3. Submitting a written submission and speaking at the hearing in the hapū's own voice Correct answer.
  4. Avoiding any engagement with the consent process

Explanation

Rangatiratanga involves the authority of a group to make decisions about its own affairs and to speak for itself. Engaging directly in a consent process, in its own voice, is an expression of that authority.

Question 38Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the role of the kaikaranga during a pōwhiri?

  1. To prepare the food for the hākari
  2. To lead the ceremonial call that begins the welcome exchange Correct answer.
  3. To carve the panels of the wharenui
  4. To keep the financial records of the marae

Explanation

The kaikaranga leads the karanga, the high-pitched ceremonial call that opens the exchange between tangata whenua and manuhiri. The call acknowledges the dead and the living and signals that the visitors may approach.

Question 39Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which statement best explains the relationship between tikanga and law in Aotearoa New Zealand?

  1. Tikanga has no influence on contemporary legal processes
  2. Tikanga applies only on marae and never in courts
  3. Tikanga is recognised in some legislation and court processes as a source of values Correct answer.
  4. Tikanga replaced the general law in 1840

Explanation

Tikanga is increasingly recognised in legislation and in court processes, for example in resource management and in the jurisdiction of the Māori Land Court. It operates alongside the general law rather than being confined to the marae.

Question 40Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term hui ā-iwi describe?

  1. A meeting of an entire iwi to discuss matters of common concern Correct answer.
  2. A court hearing held in a marae
  3. A private gathering of one whānau only
  4. A type of waiata performed at tangi

Explanation

A hui ā-iwi is a gathering of the whole iwi, called to consider issues that affect the tribe as a whole. It is broader in scope than a whānau or hapū hui.

Question 41Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A marae committee is deciding how to allocate koha received during a tangi. Which consideration is most consistent with tikanga?

  1. Dividing the koha equally among all committee members as a reward
  2. Returning all koha to the donors immediately
  3. Distributing the koha according to the needs of the grieving whānau and the running of the marae Correct answer.
  4. Using the koha only for the purchase of new carvings

Explanation

Koha is given to support the hosts and the occasion, and its use is guided by the needs of the grieving whānau and the marae. It is not a personal reward for committee members.

Question 42Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the purpose of the hākari following a pōwhiri?

  1. To allow the manuhiri to leave before speeches begin
  2. To replace the need for a karanga
  3. To provide food and hospitality that lifts the tapu of the welcome Correct answer.
  4. To serve as the formal challenge to visitors

Explanation

The hākari is the meal that follows the formal welcome, providing hospitality and helping to lift the tapu associated with the pōwhiri. Eating together also marks the transition to a more relaxed, noa state.

Question 43Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

In Māori carving, what does the term whakairo refer to?

  1. The recitation of whakapapa at a tangi
  2. The preparation of flax for weaving
  3. The singing of waiata during a pōwhiri
  4. The art of carving, including the patterns and meanings carried in the work Correct answer.

Explanation

Whakairo is the art of carving, and carved works carry stories, whakapapa and tribal identity in their patterns. It is a distinct art form from raranga, the weaving of flax.

Question 44Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A rangatahi group is learning to weave a kete from harakeke. Which tikanga practice is most important when harvesting the flax?

  1. Cutting the whole plant down to the ground
  2. Harvesting at night to avoid being seen
  3. Taking only the outer leaves and leaving the central shoot to grow Correct answer.
  4. Removing the roots to replant elsewhere

Explanation

Harvesting tikanga for harakeke requires leaving the central shoot and inner leaves so the plant continues to grow. This reflects the principle of taking only what is needed and sustaining the resource.

Question 45Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the significance of the term aroha in Māori relationships?

  1. It expresses love, compassion and mutual care between people Correct answer.
  2. It refers to the formal challenge at a pōwhiri
  3. It describes a legal obligation to pay a debt
  4. It is the name given to a carved meeting house

Explanation

Aroha carries meanings of love, compassion and care, and it underpins how people are expected to treat one another. It is closely linked to manaakitanga in practice.

Question 46Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A whānau is deciding how to respond to a dispute between two of its members. Which approach best reflects the tikanga principle of whakawātea?

  1. Ignoring the dispute until it resolves itself
  2. Creating a clear, open space for the parties to speak and resolve the matter Correct answer.
  3. Excluding both parties from all future hui
  4. Referring the matter straight to the police without discussion

Explanation

Whakawātea means to clear or make open, and in dispute resolution it involves creating a space where issues can be aired and addressed. This supports restoration of relationships rather than avoidance.

Question 47Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What does the term tūāhu refer to in Māori ritual practice?

  1. A storage pit for kūmara
  2. A type of food served at a hākari
  3. A style of waiata sung by children
  4. A sacred site or altar used in ritual ceremonies Correct answer.

Explanation

A tūāhu is a sacred site or altar where ritual ceremonies are performed, often associated with karakia and the spiritual realm. It is distinct from everyday structures such as food storage pits.

Question 48Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

Which statement best explains why Māori protocol often places speakers on the paepae in a fixed order?

  1. It prevents any visitor from speaking at all
  2. It ensures that only the eldest person in the group may ever speak
  3. It reflects the structure of authority and relationships within the group Correct answer.
  4. It is a rule imposed by local government

Explanation

The order of speakers on the paepae reflects the structure of authority, seniority and relationships within the hosting group. It is a visible expression of how the group organises itself, not a rule imposed from outside.

Question 49Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

A community is restoring a wetland and wants to involve local iwi. Which approach best reflects the principle of partnership under Te Tiriti o Waitangi?

  1. Involving iwi as equal partners in planning and decision-making from the start Correct answer.
  2. Informing iwi by letter after the project is complete
  3. Consulting iwi only after all decisions have been made
  4. Excluding iwi because the land is privately owned

Explanation

Partnership under Te Tiriti involves sharing decision-making authority from the beginning, not informing iwi after the fact. Early and equal involvement gives effect to the obligations of the Treaty.

Question 50Tikanga-ā-Iwi (content domains not enumerated in source; provisional placeholder)

What is the role of a kaitiaki in relation to a resource such as a forest or river?

  1. To sell the resource for the highest price
  2. To guard and care for the resource on behalf of the community Correct answer.
  3. To record only the financial value of the resource
  4. To exclude all public access permanently

Explanation

A kaitiaki is a guardian who cares for and protects a resource on behalf of the wider group, acting under the principle of kaitiakitanga. The role carries obligations to future generations rather than ownership for profit.