Ki-o-Rahi​

Ki-o-Rahi In New Zealand Society

Albeit, there are a variety of different interpretations and understandings of this game it is appropriate that this essay will only represent a small portion of Ki-o-Rahi. The information discussed will be a representation of my own means of research and does not make claims to all Ki-o-Rahi models.Throughout the essay, the following will be discussed; the history of Ki-o-Rahi, public perception, gameplay and lastly, it’s significance to New Zealand.

Ki-o-Rahi is a traditional Maori sport retaining a plethora of Maori culture and heritage, commonly referenced to “The Legend of Rahi”. The Maori myth is introduced with Rahi and his wife, Ti Ara who is apprehended by a conflicting tribe ("ki-o-rahi-horowhenua - Legend of Rahi", 2017). Rahi is determined to rescue Ti Ara and as a direct result, he is presented with various challenges that he must overcome. The Maori legend frequently mentions phrases linked to the terminology within the game of Ki-o-Rahi. Firstly, bird shaped kites connected with Namu (eagle) who drops the Ki into the arena similar, to the punt used to initiate the beginning of Ki-o-Rahi. The ‘Ki’ is acknowledged as a flax basket holding Moa eggs to help regenerate Rahi’s strength during his journey. The Ki is used as the flax ball manipulated to generate points. Secondly, The Tupu, is centered in the middle of Ki-o-Rahi is symbolic of the yellow rock aligned with Rahi’s Tipuna, turning green after providing sustenance relieved from the “ki”.Thirdly, During a confrontation with a lizard, it transforms into a Taniwha, the Taniwha is the team of attackers who target the sacred Tupu ("ki-o-rahi-horowhenua - Legend of Rahi", 2017). The pou that outline the peripherals of the te ao zone are linked to Matariki. Mentioned above is but a few of the derivations that Ki-o-Rahi has incorporated from The legend of Rahi a hence this story gives birth to Ki-o-Rahi.

Ki-o rahi, in relation to New Zealand history, had flourished with engagement during the Pre-European period. During this time it was played by different tribes scattered throughout Aotearoa (Whitmore, 2008). However, Ki-o-Rahi did not remain prevalent due to European influence and the exercising of power. In the 1870’s Ki-o-Rahi was officially prohibited within schools, and as a substitute, the popular sport known as ‘Rugby’ had been formally introduced into New Zealand society. Maori immediately identified the similarities between these two sports and have since argued that Rugby is likely to be an adapted version of Ki-o-Rahi (Whitmore, 2008). Moving forward to times of the first World War, Maori had successfully achieved in promoting Maori culture and activities within their own community which had been long suppressed. This movement was first initiated by the princess Te Puea; who supported Kingitanga, this milestone was an effective one as it directly influenced Waikato Maori to reignite participation in Ki-o-Rahi and empower the sport, once again.

Maori continually engaged in Ki-o-Rahi within themselves for many years up until the 1970’s where it had been recognized as a national game for New Zealand. Ki-o-Rahi’s popularity has since quickly progressed throughout communities, such as schooling, societal, and international contexts. It has additionally undergone modification by European influence into a variance of games that we commonly witness in contemporary society. Since then Ki-o-Rahi has been an effective way to help promote Maori culture the fundamentals of the games are built on Maori belief and traditions.

Fortunately, in contemporary society, Ki-o-Rahi has received overwhelming support sparking participation across maraes, Iwi festivals and arguably 800 schools (Brown, 2010). Ki-o-Rahi has also stretched internationally in parts of Europe and the United States of America. 31,000 American schools have integrated Ki-o-Rahi into their curriculum through the backing of McDonald’s. (Brown, 2010). New Zealand holds multiple tournaments throughout the year enabling large communities with the platforms needed to engage in Ki-o-Rahi. Recent examples of this are: the Ki-o-Rahi nationals held each year, consisting of twenty secondary schools across the country (”Kiorahi,” 2016). Last year in 2016, 170 students from nine Manawatu and Masterson primary schools partook in a tournament (Tuckey, 2017). Beyond high school, Auckland University of Technology competed in a tournament in 2014 with three other tertiary institutions in an attempt to connect culture and communities with sport ("Ki-o-rahi tournament celebrates Matariki - AUT University News", 2017). Additionally. In 2013 a commenced Ki-o-Rahi Waitangi Iwi Bowl with seven competing teams with the winning team receiving the trophy (Te Kanawa, 2013). Ki-o-Rahi has also been an avenue for rehabilitation and means of positive reinforcement, derived from the lessons learned within the sport. Hawke’s Bay Regional Prison for young offenders implemented Ki-o-Rahi into their regimen to help reform the troubled inmates. The valuable experiences gained from Ki-o-Rahi, such as inclusion and teamwork gives them time to reflect, redirecting their perspective away from violence (Treacher, 2015) .

The ancient sport has covered ground in recent years increasing in popularity, especially in regards to youth and schools in particular, as demonstrated above. The revival of the sport has become so influential that during my own anecdotal experiences at Pakuranga College, authentic Ki-o-Rahi equipment was accessible for students allowing opportunities for them to engage with. Acknowledged as a physical activity, Ki-o-Rahi was a means for gaining credits for students. Students achieved credits in the assessment 1.8: AS90969 in senior level Physical education. (New Zealand curriculum, 2007). This is an interesting contrast because it demonstrates the contrary belief to 1870 where Ki-o-Rahi was originally forbidden in the school context and has now transitioned into an opportunity for assessment toward NZ qualifications (Brown, 2010).

The recurring public perception outlines Ki-o-Rahi as an effective alternative toward immersing students and communities within the culture of our indigenous people, Maori (Brown, 2010). The game weighs with cultural significance and has further attributed to strengthening ties and empowering Maori with cultural identity (Te Kanawa, 2013). Furthermore, the sport is viewed as a complex game requiring, teamwork, communication, agility, strategy and so forth. Coinciding with all of the quality characteristics of an invasion games similarly to rugby, league, netball and touch (Manuel, 2015). To that end, it is thereby appropriate, that physical educators, sporting teams or any sporting avenues given the opportunity should incorporate Ki-o-Rahi. The fundamentals of the game have been modified to better suite the different needs of the public. Touch or ripper tags (noncontact) are chosen for safer alternative inhibiting a broader audience to play. Young adolescents can participate with adults (equity) and the potential for dynamic movement when the demand for more evasive movements increases.

In the game of Ki-o-Rahi, there are many strategies and possibilities due to the complexity and the multiple parts of the game.Three significant strategies will be mentioned below, the strategies are under the assumption that the game is either ran as touch or ripper tags.

(Seven players each team)

Firstly, this strategy consists of marking the pou (located on the peripherals of the game)  and can be used when Kioma receive possession or at the beginning of the game. The aim is to be efficient in reducing the amount of points the Kioma generate. Using this strategy also increases the chance of forcing a turnover. For this strategy to work effectively your team must analyse where the Kioma are situated in the Te Ao zones. Placing the Taniwha team on the peripherals of the map near the pou (shown in the diagram located below) demonstrates the regions where the players are marking. Having this formation; similar to a star, ensures that most of the area is marked, making it difficult for the opposition to score against the Taniwha team as a nearby teammate can simply tag them.