Tara Black and Elizabeth Heritage have both reviewed Tikanga Now, Tara in pictures, and Elizabeth with considerably more words.
Emma Espiner, lecturer Māmari Stephens and unionist Morgan Godfery discuss why Pākehā need to understand and embrace tikanga Māori, alongside Paula Morris. A timely conversation for all New Zealanders.
Big chunks of the Renouf foyer had packed out for Tikanga Now to hear Paula Morris chair a panel with Emma Espiner, Māmari Stephens, and Morgan Godfery. They all have essays in the Journal of Urgent Writing.
We started with definitions of tikanga. Godfery said people think of tikanga as magical, ‘but it’s simply the right thing to do’.
Stephens said it’s a Māori approach to things and mode of doing. Tikanga can be uncertain, but that uncertainty is positive and generative. Tikanga provides a framework upon which practices can hang – it saves you from awkward silences. Stephens also noted that there are ways in which tikanga can be used to exclude. For example, there are tensions between groups saying that te reo Māori is for all Māori, and those who say it is for everybody. ‘The same thing could be said for living our lives with tikanga – it’s a gift for beyond just those of us who are Māori.’
Espiner said that, for example at a tangi, the tikanga helps take the pain out of it a bit because you know what to do. Sometimes people are frightened of getting it wrong, but that discomfort is part of it. Look for the situations where you don’t feel safe. If you’re feeling comfortable it’s probably because you’re within the dominant culture.
Espiner said that as someone who is both Māori and Pākehā sitting across two worlds, she notices how things could be done better if you apply the principles of one to the other. She spoke about the importance of representation, noting for example Mihi Forbes’ essay on The Spinoff about being invited to a prestigious event celebrating International Women’s Day and Suffrage 125 but then being nearly the only Māori in the room.
There was an interesting discussion about ‘Maussies’ – Māori people in Australia. Māori are the tangata whenua of this land, but not of the land in Australia. Is it appropriate for them to build marae there? Godfery thinks it’s unacceptable. Stephens pointed out that ‘as Māori, we were not born to be just in one place’, and talked about the Māori diaspora.
Another point raised was about how cultural familiarity with te ao Māori can vary enormously even between neighbouring suburbs. Damon Salesa has written about segregation in Auckland and white flights from South Auckland. Espiner said that one of the most harmful things about our society is that we don’t live together.
Morris noted that te reo is having a cultural moment. Espiner is very optimistic about this, especially about the recent increase in enrolments in beginner te reo classes. She says the next step is to have lots of places where te reo is spoken, to support te reo teachers, and to have excellence all the way through.
Stephens noted the learning te reo isn’t just about learning the lexicon and the grammar, it’s also about engaging with the practices of Māori life and with real live people. ‘Whanaungatanga is the act and art of creating relationships.’ She spoke about the importance of marae, and how small rural marae are in danger of ‘going cold’ through neglect. She noted that, often when Māori are faced with threat, they build a wharenui to come together and discuss. In the 1960s and 70s especially there were massive marae built because of all the political ferment. Pan-tribal marae in urban centres are particularly important.
Morris brought up the question of tikanga and gender. In the 21st century, is it fair to ban wāhine from doing certain things? Stephens said it makes more sense if you take a step back and look at all the history. Tikanga can be changed, but it has to be the people of that particular marae who make that decision. Espiner pointed to the most recent episode of Kaupapa on the Couch, a web series about all things Māori from Te Ātea editor Leonie Hayden at The Spinoff. In it, Hayden addresses gender issues and mana wāhine in tikanga. She points out that, although men and women have traditionally had different roles in te ao Māori, women were not regarded as less than men. And many Māori gods and supernatural deities that we now think of as male may have been female, since te reo has gender-neutral pronouns. Maleness may have been imposed upon them by colonists.
The standard of audience questions in this session was very high. One question was about combining tikanga with environmentalism and business practices. Godfery said that on the issues of whether tikanga Māori can coexist with capitalism: ‘Hell no! But reasonable people have different views.’
Reviewed in pictures by Tara Black, and in words by Elizabeth Heritage
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