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

NCEA Level 1 Tikanga-ā-Iwi: Tikanga-ā-Iwi: tikanga, kawa and Māori community life

NCEA Level 1 Tikanga-ā-Iwi · Work through your exam, one topic at a time.

All guide sections

Tikanga-ā-Iwi: tikanga, kawa and Māori community life

What this domain tests

Tikanga-ā-Iwi is the learning area in Te Marautanga o Aotearoa that examines Māori society on its own terms: how hapū and iwi organise themselves, how customary practice shapes relationships, and how identity is carried through whakapapa, reo and whenua. At Level 1 the standards ask you to describe and explain practices using evidence from a real context - a named marae, a hapū, a rāhui - not to recite definitions.

Core concepts

  • Whanaungatanga - kinship relationships and the obligations they carry; the reason a marae fills for a tangihanga.
  • Whakapapa - genealogy as record and as framework, linking a person to maunga, awa, marae and tūrangawaewae, and often deciding who speaks and where.
  • Mana - inherited (mana tūpuna) and earned (mana tangata); manaakitanga is the hosting obligation that mana creates.
  • Tapu and noa - complementary states, not "good and bad"; a rāhui is a temporary restriction on a place or resource, often after a death or to allow regeneration.
  • Kaitiakitanga - guardianship of whenua and taiao, grounded in whakapapa rather than ownership.
  • Kawa and tikanga - kawa is one marae's fixed protocol; tikanga is the wider body of custom that gives it meaning.

Worked example

Question: explain why a pōwhiri on a particular marae follows a set order. Move one: name the kawa - for example, whether manuhiri or tangata whenua deliver the last whaikōrero. Move two: explain what each stage achieves - karanga clears the way, whaikōrero establish purpose and acknowledge the dead, hongi and hākari draw people together and return the gathering to noa. Move three: anchor the answer in that named marae, not in "Māori custom" generally.

Traps that cost marks

  • Swapping kawa and tikanga.
  • Writing about "Māori" as a single group; marks reward iwi and hapū specificity.
  • Defining tapu as merely "forbidden".
  • Using past tense ("Māori believed") for living practice.
  • Describing a practice without saying what it achieves - the relationship, the mana, the noa.