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School of Physical Education, Sport and Exercise Sciences Ngā tapuwae o te haka – Māori perspectives on haka in sport Nicole Timu School of Physical Education, Sport and Exercise Sciences Te Kura Para-Whakawai Division of Sciences Te Rohe a Ahikaroa University of Otago Te Whare Wānanga o Otago PO Box 56, DUNEDIN NEW ZEALAND Ngā tapuwae o te haka – Māori perspectives on haka in sport Nicole Timu Supervisors Professor Steve Jackson and Dr Anne-Marie Jackson A thesis submitted for the degree of Master of Physical Education at the University of Otago, Dunedin New Zealand 30 July 2018 ii Abstract The most prominent element of tikanga Māori which is consistently integrated, adopted and adapted into the sporting realm is haka. Haka has a multitude of meanings, as a ritual of encounter, as an expression of identity and a form of entertainment (Karetu, 1993; Armstrong, 2005). It is by far the most visible indigenous ritual and is often used alongside rugby to signify Aotearoa (New Zealand’s) national identity. Performances of haka have evolved over the years, predominantly due to associations of the haka ‘Ka Mate’ with the New Zealand All Blacks. Arguably, on a global stage haka is what makes New Zealanders instantly identifiable. But who benefits? Do the Kiwis who benefit? Is it the global spectator? The game of rugby? The commercial giants? Māori? Who? Moreover, at what expense are others benefiting from haka? A major source of contention surrounds the impact of globalisation. Issues such as misuse, commodification, appropriation, ownership, tokenism and a general lack of understanding about the customary practice, continues to surface both nationally and internationally. This study attempts to incorporate Māori thinking and understanding into ways in which the haka impacts on Māori cultural identity. This thesis aimed to explore Māori perspectives on the use of haka within New Zealand sport. It attempts to understand how Māori identify with haka in sport, as well as examine the perceived benefits and risks associated with its use. This study adopted a Kaupapa Māori research framework whereby the research is conducted in culturally appropriate ways by Māori, to give voice to Māori. Data was collected through the process of seven semi-structured interviews with nine participants and one focus group consisting of seven participants. The interviews were transcribed and analysed using three Kaupapa Māori principles as a theoretical framework. Key themes were iii identified from the interview data and then coded through a process of thematic analysis. Key findings illustrated the strength of whakapapa in understanding the contested nature of this topic, encouraging a better understanding of the past and present to inform the future of haka in sport. Experiences of haka in sport contributed to a greater sense of identity for Māori, which was further enhanced with a depth of understanding of whakapapa. Haka in sport also created opportunities for Māori to strengthen cultural ties to whānau, hapū and iwi which enabled intergenerational knowledge transmission. Other benefits included a sense of belonging, greater team cohesion and a distinct team identity. However, perceived risks surrounded the tension that exists between translating ancient/traditional knowledge into contemporary contexts. While haka has done much to set a precedent for normalising Māori culture in sport settings globally, we need to consider ways to appropriately safeguard our cultural practices from exploitation. Through whakapapa, Māori are obligated as kaitiaki to protect these taonga, yet recent global forces are encouraging us to consider how we continue to do this in a contemporary world. Outcomes from this research will provide guidance around the place of haka at sport spectacles, or within sports organisations. iv Aku Mihi E te hunga mate, te hunga kua whetūrangitia, moe mai, moe mai, moe mai rā. I acknowledge all those who have passed on and are no longer with us, here in this realm. I felt the constant presence of my tūpuna throughout this haerenga. So strong in fact, that I chose to write them into this thesis in recognition of their unwavering support - ngā mihi matakuikui. To the many friends, peers, colleagues and mentors I have had throughout this Master’s journey, thank you for your guidance, inspiration, motivation, books, sneaky access to thesis’, late-night yarns, coffee dates, overnight stays, willingness to help, Facebook distractions and straight-talk when I needed it. A special thanks to my Te Koronga whānau who helped go over my thesis and give me feedback in my final months; to both my workplaces Unitec and Alliance Communities Initiatives Trust for allowing me the time away from full-time work to make this goal a reality; to my kapa haka tutors and sports coaches over the years and finally, to my closest of friends who have given me the emotional and spiritual support I have needed along the way - you know who you are, tēnei te mihi ki a koutou. To my participants, I firstly want to apologise for taking so long to document your whakaaro into this thesis. Thank you for taking the time out of your busy lives to contribute to this mahi, it has been invaluable. I feel very privileged to have had the opportunity to listen, capture and write about your wisdoms on haka. My final drive to complete this thesis came through my obligation to you, to share as widely as I can, the knowledge you gifted me - he tino taonga ēnā. To my whānau research group Professor Wally Penetito, Dr Ihirangi Heke, Joseph Waru and Kim Penetito, thank you for providing guidance in mātauranga Māori, v te reo me ō tātou tikanga and Kaupapa Māori. I want to acknowledge all the advice you’ve given me along the way, the life lessons and the times where you tangled and then un-tangled my brain. I am especially thankful for the times where you kept me centred and on task, which has contributed to the reassurance that this mahi fully harnesses all that I am as a wahine Māori. To my research supervisors Professor Steve Jackson and Dr Anne-Marie Jackson, thank you for anchoring me in the mahi and helping steer the waka in the right direction. Steve, you have persevered with me on this journey for nearly seven years now, I opened a signed copy of your book the other day which read, “All the best with the next leg of your journey - we will be with you all the way”. I have certainly felt the support consistently during this time, so thank you for your continued guidance and expertise from the beginning and throughout! Anne-Marie, thank you for hearing my karanga and re-igniting the spark to lead this mahi on its final voyage home. I underestimated the power of a network like Te Koronga and the opportunities to connect with other amazing Māori researchers and to write and study in Ōtepoti. Thank you for encouraging me to bring as much of my taha Māori as I could into this thesis. Ngā mihi nui ki a korua, I will be forever grateful. To Mum, I have little words. You are forever in my corner, you’re my biggest fan, and you are the one that keeps me honest. I appreciate all that you have contributed to nurturing and growing our whānau, not just Darcy and I, but all the cousins and mokos that you have taken under your wing and cared for over the years, including my own children. You are a source of great strength and the heart of whānau. You sacrificed your own happiness, in place of ours for a long time, so I share this achievement with you, to acknowledge all that you do for us. I hope I am half the Māmā you are - ka nui tāku aroha ki a koe. vi To Dad, everyone else sees your hard exterior, but I know how soft you really are on the inside. I recognise that you are on your own journey right now, so I have some whakaaro for you. You will read in this thesis about how our whakapapa has given me strength throughout this journey, so I encourage that you allow our tūpuna do the same for you. In your travels to Tauranga, to Hastings and then to the deep South, I hope you take these stories with you and acknowledge our tūpuna who travelled the same path aboard Tākitimu, many years ago - he waka eke noa. To Brooklyn-Rose, the baby I had when I was still a baby - te mātāmua o āku tamariki. You are the one that I am the hardest on, the one who has been my constant driving force in my pursuit of knowledge from the beginning. You might not remember, but there was a time when it was just you and I - and you were my rock! There is no mistake that you are me and I am you. You are a role model to your younger brothers and sisters, and I see them watching you pave the way for them every day. I couldn’t be more proud of the girl you are now and the wahine you are going to be in the future! To Kimiora Kohitu, our māngai Māori. You light up any room with your charm, sass and charisma. You have taught me the most about how to be in tune ‘ā wairua’, you feel what others feel, and you acknowledge tohu like I’ve never seen before. You had a wicked haka when you were in my puku at 25 weeks, which put this mahi on hold and was your lesson for me to slow down and enjoy hapūtanga. Your determination for perfection is one of your biggest strengths.
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