Dicultural issues Dr Te Ahvkarama Charles Royal delivered the opening keynote address to delegates of the 2006 Joint APS/ NZPSS. Conference in. Auckland on the 26¢h of September, 2006 at the SKYCITY — Aucdand Convention Centre. Dr Reyal is the coounding Director of Mauriona ite Ao/ Living Universe Lid, a company with the See vision to “vitalise life through the realisation of creative potential”, Dr Royal's keynote addres without «a doubt is evidence ofthe realisation of his company's aspirations a “eat achieved through ingenious, innovative and robust scholarship. ‘As a preface to the core message of the paper, Dr Royal draws our attention to moral and ethical frameworks that serve as aguide on how one (as an individual and as a member of « collective) navigates the orld and the challenges issued within our defined communities that ‘mould our experiences and subsequent future behaviours. He speaks of fragmentation and the perils af having no archetype as a guide for ane who traverses life Thecorcomponetofthe paper adresse thetradional Mri concept of mang Dr Royal demonstrates exemplary competence a superbly trialling the nricacs of is nto, which s fer misunderstood di fine. As Dr Roel express nei terms, “es mana hat Ties athe heart of Mr, nde aman, and wel. ‘Without revealing all the gems that lie within dhs exceptional piece of scholarship, [am confident you will enjoy and be equally challenged by his assertions. 1 therefore implore you 10 open yourself up to cent and contemporary knowledge systems that offer an insight inco Maori Jhanitra Gavala, Bicultural Director, NZPSS executive; lecturer and registered psychologist, School of Psychology, Massey University, Palmerston North. A MODERN VIEW OF MANA hy Te Ahuavamt Chartes Royal ‘The history of the colonisstlon of Maort in the 19th and 20th ‘centuries contains numerous examples of what happens when a people and individual members of a community experience # disintegration of a ‘framework’ for living ~ when older systems of authority are shattered, when the intergenerational transfer of knowledge breaks down, when pathwaystofulilmentare obscured. ‘What results are the numerous aspects of dysfunetionalty witich aise when an individual and thelr families and communities do ‘not possess a conscious and positive lle practice’ or whakahaere. ‘The transition from older certainties to moder. fragmentation leaves a haphazard mixture of experience, halRimpressions and ‘unexamined assumptions. ‘Whilst one needs to be wary of generalisations - as exceptions cam. be found - one cen perceive in Maori history this widespread move from an older way of being, thinking and experiencing the world ‘nto something that is unknown and vague leading wo felings of rootlessness and identity loss. Much has been written about this bistorical phenomenon and I would like 1 highlight wo aspects. ‘The first concerns the idea of conscious movement where there Is an explicit and planned intention to move from one set of values to another, from one world view to another. For example, my 19th century pre-Christian ancestor, Hikiki Te Ahukaram®, condoned ‘and supported the baptism of his son, Te Roera Hakiki, in the newly constructed Christian church called Ranglates, which stood at Ota, believe that Te Ahukarama was motivated by a desire to release his son from historical dificutes and conflicts. The move to Christianity enabled this to take place and 1 suggest that this movement was conscious and planned. ‘The move to Christianity first rook hold in the period 1800-1840 and was followed by wemendous upheaval and conflict in the 1850s onwards, Whilst the late 19th and early 20th centuries «aw the breakdown of older iwi cultures and worldviews, Maori communities remained somewhat homogenous so that even the experience of colonisation and loss - commonly experienced - served asa source of thinking and judgment about the world. Moral and ethical frameworks organically arose within homogenous collectives suc as the King Movement, the indigenous churches such as Ratana, Ringatl and the tribal communities themselves. ‘These frameworks reinforced and reflected collectives and they offered members horizons of understanding and guidance in their experiences. Coming into che 20th century, however, we see fragmentation ‘occurring through an unplanned drift toward meaninglessness ‘evidenced most particularly by the absence of a moral framework, an orientation by which to encounter the world, to engage life and to guide behaviour. It was following urbanisation, particularly, that we see this new kind of drift and fragmentation as earlier communities were progressively broken down and were replaced bby nuclear families dwelling in urbanised household arrangements Some Mior’ families coped with this transition beter than others ‘In many situations, Méori children were and are raised with only partial moral frameworks or ways of engaging the world making them susceptible tothe usual aspects of dysfunctionalty ~ such as crime, abuse and so on ~ and also, we can add, toa fundamentalist approach to le. fone is raised without some kind of moral or ethical framework, itis powerfully intoxicating to discover one Tater inone'slife ~ a setof ideas, values and perspectives that seems te speak directly to one's present situation, offers explanations as to why one exists in a downtrodden state, and provides, t seems, pathway out ofthis state, Thisis an aspect, I think, of the interest by some Mao ina fundamentalist Christianity and also a Maoritangs? with aspects of fundamentalism attached to it “Today, we seea great diversity of experience, worldview and values ‘expressed in the Mori community. Whilst aspects of traditional lenowledge and traditional ways of thinking do remain in certain parts of the Maori community itis clear that there is nota uniform and consistent expression of the traditional worldview throughout ‘this community. Nor could there be given the tremendous change = some of it good, some of it not so good ~ that has taken place in the past century or so. The sheer breadth and depth of this » keyrate ares delved tothe jot conference ofthe ural syetogia Soy and the New Zand Pycoapal Sacey, 2620 Selene 206 SC) uc cavention ete * ir etre ane. BR tha deeslenin mn. 107, Noveaiher 2006 a a emDicultural issues diversity brings bewildering array of challenges where sometimes even the very identity of Maori itself is questioned. If we use an ethnicity prescriptor ofthe Mori community, we can see numerous challenges such as: + the need wo adress significant disparities in healt, educational underachievement, imprisonment rates, and + the need to develop a signiiant economic base for Micri communities which have endured e degree of Poverty and impoverishment we use # cultural prescriptor, we see other kinds of challenges such as: + the need to develop models for identity and cohesion both within the Miorl community and between the ‘Mort community and the New Zealand community asa whole + the need to understand the degree to which contemporary ‘Maori identity and experience is constructed upon traditional knowledge and worldview, and how much it exists as the product of contemporary Ife ina western, modern usually “urbanised reality? ‘There ate many, many questions to discuss within the general ‘move toward "Mori development’ and some ofthese questions go to the very heart of Mori being and identi, ‘This paper discusses a traditional concept called mana. Ahough there are numerous economic and sociocultural challenges facing Maori the paper suggests that the greatest challenge facing ‘Maori development’ concerns the restoration and the fostering of an ‘experience of mana in the lives of individual Maori and the Maori ‘community as a whole, [ts mana that lies at che heart of Macrl, indeed human, health and wellbeing - the degree to which we feel empowered, illuminated and warm about ourselves and life around us. The paper was written by a researcher of traditional jori knowledge and the author does not claim expertise in psychology. The purpose of the paper is to encourage discussion about this traditional concept andl its potential application in society today both forthe purposes of uplifting Maori culture and people, as well as is potential use in various non-Miori sestings. ‘The depth of Maori disenfranchisement in history 1 would lke to begin by discussing brelly the spiritual aspects of This isan adaptation of a traditional phrase relating to a defeated person, one who has had theirmana stripped from them and who now exists in a state of depression. The head i the most sacred part of the body and the placing of the eather headdress (another ‘meaning for pit) upon the crow of the head (asin the waditional chiet) elaborates, extenis and confirms the sacredness and steer associated with that person. The avercoming ofthe seat of| a person's sacredness is physically expressed bythe removal ofthe, headdress and having it defiled. To have this sid about oneself vasa calamity and eatasrophe ofthe highest order, greater than physical death tel The restoration and the fostering of mana in the lives of Maori is pechaps the greatest challenge. And the pathways wo this restoration and experience of mana will tke many forms ~ for some aor, ic may not involve a high degree of involvement in Maori communities, 2 fostering of ‘Méor' identity, connection with their wi background and so on, Some Méor\ might be (and ae) healed and uplifted by people of goodwill an love and who are not Mor. Bu for other Maori, understanding and connecting vith their Mri identity, history and background isa profoundly important (perhaps even essential) part oftheir pathway toward healing and an experience of mana, And yet for otters, for most pezhaps, the pathy will be mixture ofthese experiences and elements ‘In addition tothe restoration of mana at an individual level, there is wider cultural and societal hesling that needs to take place Foracentury and more, Maori society and culture has not enjoyed a ‘position of mana’ in New Zealand life and culture, Fortoo long, ‘Maori culture has existed in a depressed state and New Zealand has not looked upon Maori culture as @ source of national pride, as a source of distinctive and valued evetivity and as a place in Which to articulate the highest aspirations of being human in our land. This situation needs to be turned on its head and it requires rnon-Maori as much as Maori As one is not able to speak about one's own mana, Mioti people and culture needs its non-Méori ‘partners its fellow New Zealanders to start speaking with warmath and esteem about Maori culture and people, where appropriate and realisic* 2 ee fev. Mor Maren of TT okra when dicing coloration. ran popes, Auckland Gy ban + There Such moretsay hee rearing nono iahement in aon dewsapmet eras Mov mint ae sponsor the ductor at exssin we communities, equally one eld nee ace itssharefreporbiy er por Mt heath, eduction ndeacieeent and soon astiscan be ated 0 the eles of loniaton an ongaingmbslancsf power and eye at exis nour socet tos From the ot ew mu, gen the inl that oes ot ahleospeakof one's own mar, he mana for people ae ature New zland equiesnon aro speak ans beh, This equ knowledge od urdestangig the balletén 00.107. November 2006 9bicultural issues Mana isa traditional concept that is variously translated as power, authority, prestige and charisma and itis central tothe traditional Maori worldview. As such, itis a concept of deep interest in contemporary initiatives designed to uplift Maori in New Zealand, ‘significant dimension of the contemporary revitalisation of Maori culture focuses upon the question ofthe place and effect of mana within various cultural enterprises ~ belly owned companies, for example, representative institutions, Maori education organisations and more. Additionally, proponents and advocates are also considering the potential use of mana as response o the aforementioned problems of dysfunctionality. ‘Mana through history ‘Mana is « special and nonordinary presence or essence that can flow in the world ~ in persons, in places, in events, Rev. Maori ‘Marscen provides the following explanation: Mana means spiritual authority and power. Mana ints double aspect of authority and power may be defined as “awful permission delegated bythe gods o thelr human agents and accompenied by the endowment of spiital power to at oftheir behalf and in accordance with {heir reveated wil.? In traditional pre-contact society, mana was alive everywhere - in forests, in waterways, in flora and fauna and in people. There was no ultimate source of mana, no monotheism, but rather there ‘were many sources which were referred to as ‘atua' or ‘gods. Adherents were able to harness these enua these energies and mane and eause them to flow into the world resuling in acts of extraordinary ability. These marvellous acis of power, expressions of mana, included controlling the winds and tides, cracking open rocks and stones and levitation. It included running at great speed orthrowing one's voice over distances or rmovingasickness from an ailing person, This was the world of mystical and sensuous ‘powers, the realm of the traditional tohunge (priest My ancestor HGkiki Te Ahukaramii was an early 19th century fighting chief who was heavily involved in the Ng! Raukawa migrations from the Welkato region to the southern reaches of the North Island, Following his agreement to assist Ngati TToorangatira, he returned to his home in Walkato where he explained the undertaking chat had he hed made to Ngati Toa. He found his people unmoved and so he set about burning down the ‘a (village), gardens and other areas. Some sources explain this act as the manifestation of Te Anukaramd’s mana atu, his godly power Following the arrival of the European, a new experience snd conception of mana arose primarily dirough the adoption of Christianity. Monatheism presented to Miori thinking the idea of sn ultimate source of mana, one that can ‘rump all mana in the natural world. The power of ths kind of mana was first demonstrated in its ability wo overcome interibaljealouses and conflicts. The Christan teaching of ‘turn the other cheek’ was truly revolutionary in a society that was quick to act upon insults and injuries’. During various significant amounts of time, warfare was the culture of the tribes in the period from 1800-1840 and such was the level of conflict in my own iwi that atthe time the following expression was often used: He pakangs te kal. ‘Warfare was our food, our sustenance The arcval of Chrstinity presented a pathway out of inractable conficis, some of which bad lasted generations. To reall the ‘example of my own ancestor, the erecuon of Rangitea Chutch In Ota saw the widespread bapising ofthe children of fighting chiefs, The power of thisnew kind of mana was expressed through acts of compassion, an abilty not 1 reset w whakapatartar (provocations) and forgiveness, This was truly revlutionary to the culture ofthe time This new kind of Christian inspired Miori culture - which retained elements of precontact culture that resonated with the new Christian ideas ~ continues today. Partcularly the Mori arms of the mainstream Churches have been avenues by which this kind of culture bas been upheld. Other places include the King, movement and many marse. ‘The arrival of Christianity saw both a fundamental overcoming of the pre-contact priests and gods and attempts also to rework clements of these within Christian frameworks, In some settings, there were real auempts to create 2 substantial melding of these elements but in other settings moves to stamp out and eradicate the tohungotanga of old were deliberate, ‘Today, our knowledge of the traditional precontact rituals and ceremonies is fragmentary at best, It is for this reason uhat | caution younger Mori who wish to delve into atua Maor in & substantial way. We need to recognise that our knowledge is incomplete and the decision to move to @ Christian inspired Maori culture was made by experts who were knowledgeable inthe pre- (Christian tradition suc as my ancestor Haleiki Te Ahukarami ‘good example of a 19th century Fighting chief creating an explicit. ‘move to Christianity is Potatau Te Wherowhero who late in his life became first Mori King. Concerning the transition from one atuatarge to another, he said: I ngi rio mus, ie wi whakawhitimal a 6 titow ‘puma mati Hlawailt ki Aotearoa, ko Uenuku-kaltangata, Tténe r, 8, muri ake nei ko Ihowa-o-ngkmano, kia mau kite tore, ki te whakapono, In days gone, in the time when our ancestors travelled from Hawai to Aotearoa, it was Uenukuthe consumer of mankind. Today, and forever more, it shall be Jehovah of the muluitudes. Comply with the law and adhere tothe fith. ° om The Weve Univers: Selected Wt of Re. Moi Monde, led by Te Alara Chases Ray Thea of Re, Mao Mareen 203 ‘The qusonconering the preserce of 2 monotheistic tatannprecntc or cure remains utesced White psi oa monateistic adit recon tines mains, twas durg te 190 ety hat monte ey tak hl in Mae cous though he tino he Bihar home) the devlopent ol the fain + Tec betes Te Raupaaa of Trangia and Retewsa ofthe Sut and ia gud expect words spoken which provoke a vile ection ee Te Raaporaha New Perspective by Ptr Burs, pp, 46, 9 AM Red 190 10. the buatin no.107, November 2006bicultural issues ‘Tapu and Mauri ‘Two related and key concepts are taps and maw. In discussing tapu, most authorities cluster thelr ideas around two concepts restriction and sacredness, Rev. Mdorl Marsden tells us that “rmodern man’ can wield the mana ofthe gods given the fulflment of certain conditions. [eis in these ‘conditions’ that we find this sense of restriction. A vessel of mana has to be dedicated and committed to bea vessel. Tis is achieved through the adherence toa disciplined practice, Iis also achieved through the separating ut ofthe vessel from normal actives of the day. Te Matorohanga ‘of Wairarapa echoes these thoughts when asked his views on the ‘onstruction of the whare wananga (traditional houses of higher learning): Na, kite mata te Whareswananga, waiho { waho 0 te patuwatawat kainga ranel,o nga mihinga kai rane!,o nga rakaustahere manu, o nga tauranga waka, 0 nga Jnuanui haerengs tangata ranel, Kote take i peneita ai, ko taua whare he where tapu.. be whare takahia ete tangata € kore e tino whal mana taua whare... ‘The whare wananga should be sited outside the palisaded ‘pa avay from the village, food-cultivations,bird-preserves, canoe landing places and frequented pathways. This is because the whare winanga is tapu...a house that is frequented by people will not be in the receipt of mana. This sense of restriction, discipline and exclusivity preserves the tapi of the vessel. This tapu state Isa prerequisite for the presence ‘of mona and, hence, we see the interconnectedness of mana and tapu. The following quote from Taare Tikao illustrates this interconnection: The tuahu was an extremely tapu spot, the greatest karakia place of the Maori. No other spot near a village was so sacred It-was the most dreaded and venerated place because it was ‘he most potent in preserving the mana ofthe race? ‘When a vessel, such as a person or an abject, comes into possession of mana, they are now sacred for the very reason of being in possession of mana, In totality that person or object is no longer simply that abject or person but rather they have been transformed to become something else, Hence, a particular kind of tohunga who is said to be in the possession of a mana atua (godly power) is no longer that person but rather they are now that atua (god) As an illustration, Captain Cook was killed in Hawai because it ‘was thought that he was the god Lono manifesting ise. 1 was ‘Cook's great misfortune to arrive at a certain bay in Hawaft at precisely the same time as the annual fertility rights were being conducted in the name of Lone. The kava (protocol) demanded that a sign of Lono appear to show thatthe kawa had succeeded in manifesting mana, Unfortunately for Cook, he was perceived to be the sign, This resulted in his being sacrificed in the final censecration ofthe kawa?” “Tepu refers to the state that an objector person is in having come {nto possession of a mana, In orcer to remain in possession of this. ‘ana, one needs to full certain conditions and adhere to certain practices (tikange and Kawa). This entire process, however, is, predicated upon the presence of mauri within the object or person. itself who becomes the receptacle (taunga) of this mana, The presence of mauri within a physical object or person is necessary before a mana can come into it. In explaining the pure rite, Maori ‘Marsden explains thatthe absence of maurl isa state abhorrent tothe god Popular belie held that by cooking, the mauri ofthe plant ‘was released and thereby made corurnon (noa) or neutralised, a state of things abhorrent to the gods, thus ensuring their departure! Hence, mauri is requitéd for the presence of the gods and the absence of mauri ensures their departure. This process is echoed by Taare Tkao who discusses journey he made with Te Matharos, the Nef Tal tobunga, during which Te Matharoa lifted various ‘apa. At one point, Te Matharoa fell off avery large rock and hit his head. Taare explains: For along time we did not know if he was alive or dead, but we put cooked food on his head to take away the force of the spirit. ‘To briefly summarise, mana is the term we use for energy and consciousness chat comes from beyond this world, from another reality, and flows into this world, Tapu isthe term we use forthe sacred and restricted nature of the vessel within which the mana ‘sresident and mauris the term for an energy within the physical, vessel which is necessary for a mana to alight in that vessel Mana today ‘Today, the expression of the Christian inspired Méori culture remains, One ean also detect, however, an interest in the sensual powers of the pre-contact culture particularly amongst younger ‘Maori who seek an idealistic Maori culture, one thats untouched and unpollute, itis thought, by Christianity. The aforementioned fundamentalism, which is of interest to some Maori today, could be seen as a return to this powerful mana in the world today. The ‘American writer William Irwin Thompson, however, provides 3 cautionary note: The materialist sees myth as superstitious gibberish from the old days before we had science and technology; the fdolator takes the myth literally. The problem is both is interested in power. The materialist wants to dominate * Se The ore ofthe Whare Wanogy by Petey Sith, pope 2. Pesan Sol 1913. My tata. + pus Jaen eres: Tos Ka Took to Kot, Teares fom he nent Wer of the Mar ol by Teane Taare Tikan to Hees Beate, 71. Fenn, ‘cd 1990 + Tee neon debate concrting isinegetson of oaks death Wher cook was ered as Loo debatable, lage, hey that nthe tonal Ws Jd Pohvesan wo ew, stn anand Ga wants tenses in sn Geng Fete odio Cec’ death nthe Makai esl se Jura of the Pabesion Savery me, 9331408 Volume, pp.371-42 ard Ylure 10, p9.229230, 2920, + Fo The Woven Unies Sled Whig of Re. Md Marden, 92:78 ete by Te Ahutrano Cats Ros The sate et Rev. Mr Maren 203, Se ete 18, 9.36. ‘the bulletin no.107, November 2006 11