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ACC registered Rongoā Practitioner, Cultural Supervisor, Karanga Online Workshops, Rongoā healing remedies, Author of Rongoā- Native Trees of Aotearoa, Ao Māori Life Coaching, Cultural Advisor and Facilitator

09/10/2026

This is why we’re seeing such a huge rise in cancers!!! Nothing is safe, washing doesn’t even do a thing. It should be illegal!!!

Friday 9th October 2026
08/10/2026

Friday 9th October 2026

08/10/2026
08/10/2026
ŌrongonuiThursday 8th October 2026
07/10/2026

Ōrongonui
Thursday 8th October 2026

Wednesday 7th October 2026
06/10/2026

Wednesday 7th October 2026

🌿 OCTOBER SPECIAL — INTRODUCTION TO KARANGA 🌿For the month of October only, our Introduction to Karanga Pre-recorded Onl...
06/10/2026

🌿 OCTOBER SPECIAL — INTRODUCTION TO KARANGA 🌿

For the month of October only, our Introduction to Karanga Pre-recorded Online Tutorial is $75 — normally $99.

I also want to acknowledge some whakaaro that has been shared about wāhine learning karanga from their own marae, their kuia, reo karanga and hapū.

I tautoko that whakaaro.

Where we have those connections available to us, I absolutely encourage our wāhine to return to their tūrangawaewae. Sit with your kuia and kaumātua. Learn the reo, tikanga, whakapapa, histories and kawa that belong specifically to your people. No online tutorial can replace the mātauranga held within your own whānau, hapū and marae.

But I also believe we need to recognise the realities of our people today.

Karanga does not exist only on the marae ātea.

We have whānau living in Australia and across the world who cannot always bring their tūpāpaku home, and their loved ones may lie in state within their whare.

We have wāhine who want to karanga to their māra, their whenua and their taiao.

We have māmā who want to use karanga to welcome their new pēpi/ moko/ iramutu into Te Ao Mārama.

We have māmā, aunties, nannies and caregivers who want to learn karanga so they can tuku karanga for their own tamariki and mokopuna through the significant milestones of their lives — their 21st birthdays, graduations, the birth of their pēpi, when their daughters enter ikura, and the many other moments of transition, celebration and growth that deserve to be acknowledged through our own tikanga.

Karanga is not only something we experience on the marae. It can be a way of honouring, welcoming, acknowledging and uplifting our whānau as they move through the different stages of life.

It is ceremony!!

We have whānau who have experienced the devastating interruption of whakapapa and culture through adoption, state care, urbanisation, displacement and generations of disconnection. Some do not know their iwi or hapū. Some have never stood on their marae. Some don’t have a kuia they can simply ring and ask to teach them.

And through delivering karanga wānanga kanohi ki te kanohi, what I have seen again and again is wāhine who are hungry to reconnect.

Some arrive whakamā because they don’t speak much reo. Some have spent their whole lives feeling as though they aren’t “Māori enough” to enter these spaces. Some know exactly where they come from but have never been given the opportunity to learn. Others are beginning a journey that will eventually take them home to their own people.

For some wāhine, learning the foundations of karanga isn’t the end of that journey.

It is the beginning.

My intention is not to replace hapū knowledge, local kawa, or the reo karanga of your own people. It is to create a safe starting place where wāhine can learn, build confidence, understand some of the tikanga and responsibilities surrounding karanga, and hopefully feel empowered to continue seeking the mātauranga held within their own whakapapa.

Our tūpuna could never have anticipated every circumstance our people would face today, but they left us taonga that continue to live because our people continue to carry them.

Karanga is a living practice.

And sometimes reconnection begins with one wāhine having the courage to say, I want to learn.

For October, our Pre-recorded Introduction to Karanga Tutorial is $75 and includes the tutorial, editable workbook and activities, Mahere Whakaaro, additional resources, private Facebook community, ongoing support and a certificate once your completed workbook is returned.

No previous karanga experience or reo fluency is required.

🌿 October only — $75, normally $99
🌿 Lifetime access and self-paced learning

Learn more or begin your Karanga journey now
Click the link below

Discover the depth and beauty of karanga Discover the depth and beauty of karanga, a sacred practice that weaves together people, whenua, and tūpuna. Papa Toa offers a pre recorded, flax roots karanga tutorial, designed for those beginning their journey, reconnecting, or wanting to deepen their und...

Tupuna TūreiPūrākau: Rōake and Te Ara — Guardians of Te Puna RikirikiIn the beginning, when the world was being shaped a...
05/10/2026

Tupuna Tūrei

Pūrākau: Rōake and Te Ara — Guardians of Te Puna Rikiriki

In the beginning, when the world was being shaped and the children of Ranginui and Papatūānuku were bringing order to the cosmos, there was a place beneath the land that held a special breath — a spring of life known as Te Puna Rikiriki. This puna was unlike any other. It pulsed with mauri (life force), carrying deep mana from the whenua (earth mother) and the ceaseless rhythm of wai (water) that connects all living things .

From the heart of this living spring arose Rōake, atua of the rising waters and keeper of the pathways beneath the earth. In his presence, the hidden currents of the whenua began to surge forward, finding courses through stone and root, carrying hope and renewal to every valley and gully. Rōake was strong and curious. His voice was like the sound of water tumbling over ancient rocks, and his eyes shimmered with the clarity of waiora — wai of pure, life-giving essence .

At his side, radiant and serene, stood Te Ara, atua of the passageways of spirit and source of the whenua’s mana. While Rōake brought the wai into movement, Te Ara gave it direction and purpose. She was the luminous guardian of the flow’s intention, guiding the waters so they would nourish rather than overwhelm. Te Ara was like the quiet whisper through fern and reed, her presence felt in the stillness between currents, in the breathing pause of rippling light. In her hands, the spring’s mana became a path — a sacred ara — for all life to follow .

Rōake and Te Ara formed balance:
Rōake the surge.
Te Ara the guiding light.

People travelled long distances to the puna, seeking healing and clarity. They approached with reverence, knowing water itself held the whakapapa (ancestral lineage) of life — a connection back through their tīpuna to Ranginui and Papatūānuku, and through them to every river and spring in the land .

When the visitors stood upon the soft earth at the edge of Te Puna Rikiriki, they saw Rōake to the left, steady and welcoming, his strength like the first draw of breath in dawn light. To the right stood Te Ara, her gaze gentle and deep, guiding the way for each soul who came to drink from the spring with respect. Those who humbled themselves before the spring felt its water bless their bodies, and felt the mauri of the whenua fill their spirit.

But when individuals came with disregard or greed, Rōake would still the waters, drawing them back deep into the earth. Te Ara stood vigilant, her eyes discerning intent like stars in a sky of midnight, guiding only those who came with heart and humility to the sacred flow.

And so for generations, Te Puna Rikiriki became known as the spring where the life of water and land meet — a living taonga whose power was watched over by Rōake and Te Ara. Their story continues in every stream and spring, in every breath of wind that carries the scent of rippling wai… reminding all who wander, seek, and return that all life flows from the land, and all land flows with life.

What a beautlful kaupapa
05/10/2026

What a beautlful kaupapa

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Ngāmotu
New Plymouth
4310

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