Mäori Values in the Workplace

MÄORI VALUES IN THE WORKPLACE

Investing in diversity

Fleur Harris* Sonja Macfarlane† Angus Macfarlane‡ Matt Jolly§

Abstract

This article is part of a pilot study that addresses the issue of Tiriti o Waitangi/Treaty of Waitangi obligations in creating and sustaining inclusive workplaces that are reﬂ ective of Mäoritanga (things Mäori) so as to promote equitable Mäori- Crown partnerships. Conversational interviews with four employees (two Mäori and two non-Mäori) of a Crown Research Institute (CRI) highlighted how elements of Mäoritanga had been included in the workplace during the previous decade, with leadership from a Mäori manager. Their descriptions of the current status, however, painted a picture of diminished practices resulting from various contextual factors. Those interviewed were keen for their CRI to reinvigorate and instantiate Mäoritanga in the workplace. This article unravels the voices of these employees, brieﬂ y describes workplace Mäori iconography, signals the positioning of non-Indigenous employees as “allies” in the workplace, and considers ideas to increase cultural consciousness in accordance with the Treaty of Waitangi principles.

* Research Analyst, Te Rü Rangahau: The Mäori Research Laboratory, College of Education, Health and Human Development, University of Canterbury, Christchurch, New Zealand. Email: ﬂ [email protected] † Ngäti Waewae, Ngäi Tahu. Associate Professor of Education, Te Oranga: School of Human Development and Movement Studies, Te Kura Toi Tangata: Faculty of Education, University of Waikato, Hamilton, New Zealand. ‡ Te Arawa. Professor of Mäori Research and Director of Te Rü Rangahau: The Mäori Research Laboratory, College of Education, Health and Human Development, University of Canterbury, Christchurch, New Zealand. § Ngäpuhi. Summer Intern 2014/2015, Te Rü Rangahau: The Mäori Research Laboratory, College of Education, Health and Human Development, University of Canterbury, Christchurch, New Zealand. DOI: 10.20507/MAIJournal.2016.5.1.4 MÄORI VALUES IN THE WORKPLACE 49

Keywords

Mäori, Indigenous, workplace, Mäoritanga, employees

Introduction the New Zealand Government, particularly vio- lations of the Treaty. In addition, the combined For approximately the past four decades in activism and force of the following movements Aotearoa New Zealand (hereafter referred to and actions sustained the campaign and invig- as New Zealand), the 1840 Tiriti o Waitangi/ orated change for social justice and equity in Treaty of Waitangi (hereafter “the Treaty”) a bicultural-bilingual New Zealand: the Land has driven the government’s commitment Rights movement, the 1975 Land March on to the underlying Treaty principles of part- Parliament and the occupation of Bastion Point nership, protection and participation and to and Raglan; the Waitangi Action Committee, ratifying workplace inclusion of Mäoritanga the Maori People’s Liberation Movement of (or the synonymous term tikanga Mäori) and Aotearoa, and the Black Women Movement; te reo Mäori (Berryman & Macfarlane, 2011; the trade union and women’s liberation move- Durie, 2011; Kingi, 2007; Macfarlane, 2004; ments; and Mäori and non-Mäori opposition Manna, 2002; Margraine & Macfarlane, 2011; to the New Zealand Rugby Football Union’s Whitinui, 2011). Such a commitment is embed- relationship with the apartheid doctrines of ded in the Treaty pledge for Mäori to retain tino their South African counterpart (Harris, 2007; rangatiratanga (Wihongi, 2010) that was prom- Poata- Smith, 1997). ised when the Treaty signatories, the British In this milieu of anti-racist protest an educa- Crown and most Mäori iwi, set the foundation tion campaign about the looming death of te for a constitutional agreement to sustain an reo Mäori gained momentum (Walker, 1996). equitable partnership within a bicultural and Mäori took control of the education for their bilingual New Zealand. However, the 1840 children, and the birth of Te Kohanga Reo Crown commitment was short- lived and the movement in the early 1980s was one of the ensuing oppressive hegemony of British coloni- most successful actions for tino rangatiratanga alism was far removed from the original intent (Irwin, 1990; Kaai- Oldman, 1988). Further, of the Treaty agreement (Durie, 2011). The recognition of te reo Mäori as an offi cial lan- European colonial assault has created an ineq- guage of New Zealand and the establishment of uitable relationship with grievous injustices to Te Taura Whiri i te Reo Mäori/Maori Language Mäori—specifi cally the detrimental loss of peo- Commission were sanctioned by the 1987 ple, culture, language and land (Durie, 2004; Maori Language Act. In 1999 the government L. T. Smith, 1999; Walker, 2004). offi cially took responsibility for “increasing By the 1960s and 70s, at a time when global profi ciency and use of Mäori and fostering an human rights movements were gaining trac- environment in which Mäori- English bilin- tion, an intensified responsiveness among gualism is accepted” (Peterson, 2000, p. 1). Mäori about endured inequities and injustices Further, the need for tikanga and te reo Mäori manifested in a protest and renaissance phase. to be embedded and enacted in all aspects of Anti-racist protest was visible on many fronts daily life is signalled by R. Bishop and Glynn (see Poata- Smith, 1997, for an in- depth over- (1999), Macfarlane (2012) and Macfarlane, view). For example, Ngä Tamatoa campaigned Macfarlane and Gillon (2014). for Mäori rights, fought racial discrimina- State legislation, such as the 1975 Treaty of tion, and confronted injustices perpetrated by Waitangi Act, the 1986 State- Owned Enterprises

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Act (SOE Act) and the 1988 State Sector Act of Mäori people in the public service” (Durie, have, in part, responded to the advancement of 2003, p. 134). the recognition of Mäori rights by the Crown In a similar vein, the non-Indigenous “Tiriti and the increasing call for Treaty justice Allies” movement has advocated for a socially (Hayward, 2012). The Treaty of Waitangi Act just and equitable place where Mäori can live established the Waitangi Tribunal, a permanent and be respected as the Indigenous people of commission of inquiry entrusted with making the land (Margaret, 2013). Ally groups are a recommendations to the government on the global reality where non- Indigenous people claims presented by Mäori relating to griev- work with Indigenous people in their strug- ances concerning the Crown’s contravention of gle for liberation from oppression (Aveling, Treaty promises. The government is not legally 2004; A. Bishop, 2002; Davis, 2010; Davis bound to ratify these recommendations into & Shpuniarsky, 2010; Kivel, 2010; Margaret, law, and as a consequence grievances can be 2013; McGloin, 2015; Regan, 2010). Margaret ignored (Belgrave, 2005; McDowell & Webb, (2013) explicitly outlines the qualities needed to 2006). be an ally—an afﬁ liation that can be problem- The Waitangi Tribunal’s (2011) report Ko atic due to a complexity of particular dynamics, Aotearoa Tënei on the Wai 262 claim consid- including understanding the ally position, ered more than 20 government departments time and people commitments, and the real and agencies in terms of their adherence to value or obsoleteness of “white allyness” (our the Treaty. The report made recommenda- term), to name a few (Aveling, 2004; Barker, tions relating to the reform of laws, policies 2010; Barnes, 2013; Davis, O’Donnell, & or practices concerning health, education, sci- Shpuniarsky, 2007; Fitzmaurice, 2010; James, ence, intellectual property, Indigenous ﬂ ora Wychel, Short, & Wilson, 2014; Lehavot, 2007; and fauna, resource management, conserva- Tatum, 1994; Vernon, 2010). In commenting tion, the Mäori language, arts and culture, on this global reality of ally groups, Barker heritage, and the involvement of Mäori in the (2010) wrote: development of New Zealand’s positions on international instruments affecting Indigenous It is no easy thing to be a Settler person rights. However, as noted above these are not committed to acting as an Indigenous ally; legally binding and the Crown has not yet acted combinations of active, social and cul- on them. tural pressures; passive understandings of The SOE Act also allowed for major changes “normal”, and internal psychological and to the public service sector, and section 9 emotional barriers often create paralysis for asserted: “Nothing in this Act shall permit the Settlers attempting to act in de/anti-colonial Crown to act in a manner that is inconsistent ways. (p. 316) with the principles of the Treaty of Waitangi.” As a result of the SOE Act and the 1988 State In New Zealand allies work in various organi- Sector Act, the public sector has been required sations, for example, the Auckland Workers to act in a manner consistent with the princi- Education Association is particularly immersed ples of the Treaty (Barrett & Connolly- Stone, in education for social justice and honours 1998; Human Rights Commission, 2010; New the Treaty relationship with Mäori through a Zealand Teachers’ Council, 2009). Public ser- range of activities, including Treaty education vice management must “recognise the aims and for Päkehä, Crown submissions and protest aspirations of Mäori people, the employment activities (Barnes, 2013; James et al., 2014; requirements of Mäori people in the Public Margaret, 2013; Nairn, 2009). While there are Service, and the need for greater involvement non- Indigenous allies in many organisations it

MAI JOURNAL VOLUME 5, ISSUE 1, 2016 MÄORI VALUES IN THE WORKPLACE 51 is not clear how many non-Indigenous allies higher employee commitment when employees’ there are in the public service. cultural values were present and manifested Research related to Mäori employees’ per- within workplace practices. They also reported ceptions of workplace Mäoritanga is scarce that of the fi ve core values, wairuatanga could (Kuntz, Naswall, Beckingsale, & Macfarlane, stand independently as a value, and the oth- 2014). This is not surprising given that research ers—manaakitanga, whakawhanaungatanga, focusing on the values of Indigenous people auahatanga and kaitiakitanga—could be in workplaces and organisations is relatively afforded a common dimension—hakamana sparse internationally (Haar & Brougham, tangata (placing people fi rst). 2013). However, the limited research to date The extent to which the Crown’s commit- has illustrated that particular workplaces ben- ment to honouring their Treaty promises is efi t when they refl ect employees’ cultural values genuinely incorporated into workplace daily life and practices (Haar & Brougham, 2011; Hook, is contestable, and therefore a major concern Waaka, & Raumatic, 2007; Kuntz et al., 2014). (Macfarlane et al., 2014; Whitinui, 2011). In Mäori employees tend to support the workplace the health sector, Whitinui (2011) signalled the culture if it refl ects their values (Hook et al., disparities between Mäori and non-Mäori as 2007), and they are more likely to show support discordant with a Treaty partnership. He con- to the employer and remain in the organisation tended that Mäoritanga is clearly absent from (Haar & Brougham, 2011). many health workplaces, and that: Kuntz et al. (2014) used a core set of te ao Mäori values (see Table 1) to study 91 Mäori closing the gap between Mäori and non- Mäori employees’ perceptions of the extent to which will not be achieved if as a nation we con- their workplaces (fi ve organisations employing tinue to create health models, frameworks, mainly Mäori) included tikanga Mäori in their programmes, initiatives and interventions daily practices. Although they also investigated that are mere refl ections of mainstream health whether the perceived inclusion of Mäori values processes. Such processes have had a negative resulted in employees’ affective commitment and disproportionate effect on the health sta- and organisational citizenship behaviours— tus of Mäori for a great many years. (p. 142) and if Mäori identity infl uenced this—for the purposes of this article, perceptions about core In their work related to inclusion, disability and values in the workplace are foregrounded. culture in education, Macfarlane et al. (2014) In line with prior research, Kuntz et al. (2014) urged attention to Mäoritanga in education found that organisations tended to benefi t from settings. There is a need to ensure that:

TABLE 1 Five core te ao Mäori values (adapted from Kuntz et al., 2014, pp. 105–109). Manaakitanga Reciprocity of kindness, respect, humility, responsible hospitality, caring for others and the environment Whakawhanaungatanga Genealogy connects people through generations, kin and lasting non- kin relationships Wairuatanga Spiritual dimension of thinking, being and doing—with a spiritual and physical being connected by a mauri—a unique life energy in everything Auahatanga Creativity, entrepreneurship, problem solving, learning, confronting challenges and adapting Kaitiakitanga Preserving, sheltering, and protecting in relation to the environment

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Mäori thinking and knowledge is central to review and increase Mäori values and tikanga culturally responsive and inclusive policy in their organisation, the major research ques- development, and programme selection; [it tions for this study were: is] not to be viewed as merely an add- on (by way of a cultural enhancement) to evidence 1. What are the Mäori and non- Mäori based programmes that emanate from another employee perceptions of how effectively worldview perspective. (p. 267) their CRI includes Mäori values? 2. In what ways can the CRI evolve to sustain Furthermore, even though the public service their Treaty commitments to Mäori values sectors, health and education in particular, are in the workplace? constantly scrutinised by academics, practi- tioners, Crown agencies such as the Education Crown Research Institutes Review Offi ce and others, their development and sustenance of Treaty obligations is variable Seven government- owned CRIs were established (Durie, 2011; Harris & Kaur, 2012; Penetito, in 1992 and are governed by two shareholding 2010; L. T. Smith 1999). This is critically sig- ministers to protect the Crown’s investment, nifi cant given the context of colonial hegemonic the Minister of Science and Innovation and practices since the Crown signed allegiance to the Minister of Finance. The CRIs include an equitable partnership with Mäori in 1840, AgResearch, Institute of Environmental Science and the public service’s claims of commitment Research, Institute of Geological and Nuclear to honouring Treaty obligations over recent Science, Landcare Research, National Institute decades. This begs the following questions: of Water and Atmospheric Research, Plant and What is actually happening? Is the rhetoric Food Research and Scion. Dedicated to scien- surrounding the Crown’s commitment to the tifi c research for the benefi t of New Zealand, Treaty partnership with Mäori a reality or not? CRIs attend to the country’s most pressing How do Indigenous and non- Indigenous public issues, achieve economic growth through sec- servants perceive Treaty commitments and the toral productivity, and progress the sustainable inclusion of Mäori values in their workplaces? use of natural resources. All CRI scientists must How might Indigenous and non-Indigenous successfully bid annually for project funding to alliances be positioned in the workplace? What maintain their operation. supports do Crown institutions need to further develop inclusive Mäoritanga practices? These questions have informed this inquiry Methodology into the accountability of the Crown to its Treaty obligations. In order to understand how Adopting a qualitative research approach, this effectively the public service is honouring the pilot study embraced kaupapa Mäori theory as Treaty principles it is important to examine an all-encompassing research “genre” in order workplace contexts, in line with the SOE Act’s to partner and consult with the CRI. We were section 9 commitments, and the State Sector guided by whakawhanaungatanga in conjunc- Act. Such scrutiny is a prerequisite for Crown tion with hermeneutic phenomenology. We organisations to gain insight for further evolu- were constantly mindful of the following: ongo- tion and sustenance of an authentic workplace ing partnership and consultation with the CRI, Treaty accord. the CRI’s recent commitments and inroads into In line with the discussion above, and after workplace Mäoritanga, and research activities a Crown Research Institute (CRI) approached that did not intrude on the participants’ busy our research group regarding their desire to schedules.

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Kaupapa Mäori theory provides a Mäori- Participants centred, culturally safe Indigenous research methodology that reflects Mäori goals and Four participants—two Mäori and two non- aspirations (Barnes, 2004; Irwin, 1994; G. H. Mäori—were selected through the CRI liaison, Smith, 1990; L. T. Smith, 1999). Over the past the human resources manager, who identifi ed a three decades it has evolved as theorists position number of employees who were willing to par- themselves as researchers and subscribe to the ticipate, would be on-site, and had “workspace shifting core elements, or principles, of self- time available” during the Christmas/January determination: cultural aspirations, culturally break. One Mäori employee had previously preferred pedagogy, socioeconomic mediation, been in a management position as a kaihautü whänau, a kaupapa of collectivity, and respect- to foster Mäori tikanga in the organisation but ful relationships (R. Bishop, 2005; Cooper, was now in a part-time contract position. The 2012; Pihama, 2001; Pohatu, 2005). Pihama other Mäori and two non- Mäori employees (1997) encapsulates this in stating: held a non-managerial scientist position and administrative roles respectively. Intrinsic to Kaupapa Mäori theory is an analy- The research team included Mäori and non- sis of existing power structures and societal Mäori employees so as to acknowledge and inequalities. Kaupapa Mäori theory aligns refl ect the CRI’s staffi ng and its desire to hear with critical theory in the act of exposing from both employee groups, and to acknowl- underlying assumptions that serve to conceal edge that there appears to be a paucity of the power relations that exist within soci- research related to Mäori and non-Mäori per- ety and the ways in which dominant groups ceptions of Treaty obligations in the workplace. construct concepts of “common sense” and This was seen as an opportunity to audit, in a “facts” to provide ad hoc justifi cation for the non- threatening way, the Crown’s promises. maintenance of inequalities and the continued oppression of Mäori people. (pp. 284–285) Fieldwork

Hermeneutic phenomenology was used because One- to- one (either face- to- face or via telecon- it involves asking questions in the pursuit of ferencing) semi-structured “conversation” meaning- making and understanding another’s interviews were audio- recorded with each par- experience of a certain phenomenon (Cohen, ticipant. These were timetabled according to the Kahn, & Steeves, 2000). In this study we aimed participants’ work schedules and accomplished to understand the experience of Mäoritanga for using questions similarly grouped according to employees in their CRI. What were their mean- the core Mäori values framework embedded ings related to the inclusion of Mäori values in in the work of Kuntz et al. (2014), namely: their workplace? wairuatanga and whakamana tangata (kaitiaki- The research outlined in this paper was tanga, manaakitanga, whakawhanaungatanga assigned to a summer intern who was domi- and auahatanga). Questions related to mana ciled in Te Rü Rangahau: The Mäori Research motuhake were also asked. The physical CRI Laboratory at the University of Canterbury, environment was described and photographs and supported by Ngä Pae o te Märamatanga. taken to record iconography that was repre- Following an approach by a CRI to carry out sentative of te ao Mäori. a study in their setting, a team from Te Rü Rangahau converted the internship into a pilot study for completion within an extended three- month summer time frame.

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Analysis Theme 2: Maori– leadership is critical

Each conversation was repeatedly listened to The need for Mäori leadership to tautoko and notes recorded for each question. While the CRI in its inclusion of Mäori values and data was recorded in predetermined “topics”, practices was clearly stated by the Mäori and Braun and Clarke’s (2006) six- step thematic non- Mäori participants. In particular, the for- analysis was also employed. Mäori iconogra- mer kaihautü stated: phy (symbolic cultural forms and use of te reo Mäori), descriptions and photographs were also Wairuatanga requires constant and real lead- analysed using Braun and Clarke’s thematic ership . . . Without exception if you don’t analysis. have the leadership, the guidance and the mentorship within an organisation to take it along this pathway I would argue, it wouldn’t Results: The Employees’ Voices happen (Rangi, male, 65 years old).

The conversations and iconography painted a A non- Mäori employee talked about leadership landscape that had ﬁ ve major themes: for the practice of karakia at meal times and at the beginning of meetings—how karakia had 1. Mäoritanga is essential in the workplace. become “a regular thing and normal” (Donna, 2. Mäori leadership is critical. female, 49 years old) and led by the kaihautü. 3. Mäoritanga in the recent past. – 4. Mäoritanga in the “now”. Theme 3: Maoritanga in the recent 5. Funding cuts impact responsiveness to te past ao Mäori. As signalled above, all employees acknowledged – Theme 1: Maoritanga is essential in their CRI’s endeavour to embrace Mäoritanga, the workplace and from all accounts there has been a genuine attempt in the recent past. However, this had All employees indicated that there had been “dropped off” (Mere, female, 32 years old) with a genuine attempt by senior management and the loss of the kaihautü position and funding staff at the CRI in question to adopt Mäoritanga issues. In the past inclusion of wairuatanga was in the workplace—particularly in the recent more visible, even though it could have been past (discussed below). They were adamant developed further at that time. that Mäori tikanga and reo were essential in Wairuatanga appeared to be expressed in a their workplace, that it “must be intertwined number of ways at the time of data collection. into the daily life of the Institute” (Tika, female, In terms of bereavement leave for tangihanga 61 years old), and appealed to their CRI to reju- attendance, there was acknowledgement that venate and expand the inclusion of workplace the statutory three days often required exten- Mäoritanga. For the Mäori staff this appeal sions. Time for bereavement was taken seriously was strengthened by their yearning to have by the CRI, which is evident from the following connection with te ao Mäori throughout the quotes: day, which is illustrated by the following quote: “(Te ao Mäori is) who I am, what I am” (Rangi, The general principle is three days’ leave. We male, 65 years old). can always take whatever time is required. Bereavement is taken seriously within the organisation (Rangi, male, 65 years old).

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The organisation is very fl exible if more (than off. It was enjoyable. I found it uplifting. three days) leave is required (Mere, female, Haven’t experienced karakia much at the 32 years old). Institute. If the occasion calls for it, it does happen but would be good to see an advance- Furthermore, opportunities to enact pöwhiri or ment of it (Donna, female, 49 years old). mihi whakatau, mihimihi, karakia and waiata existed to welcome important visitors and new – staff members (including an introduction by Theme 4: Maoritanga in the “now” the newcomers’ capability/team leader and a self- introduction by new staff members if they Whakamana tangata (kaitiakitanga, manaaki- wished), which were followed by kai. However, tanga, whakawhanaungatanga and auahatanga) such opportunities had waned since the former continued to be active in the workplace. All par- kaihautü had become part time and on contract, ticipants talked about how whakamana tangata and participants noted that currently: was currently being espoused by the CRI in a variety of ways and contexts. There are some opportunities (for karakia and Kaitiakitanga, a construct which upholds the waiata) but I wouldn’t say they are signifi cant notion of being responsible for sustainability by (Tika, female, 61 years old). protecting the environment and natural systems in New Zealand, was central to the CRI’s cul- Karakia is not part of the daily life. It happens ture. The staff were described as people who only at signifi cant events. There is a waiata treasured the environment “very highly” (Mere, group practice every week, and waiata are female, 32 years old) and who “absolutely care sung when new staff are welcomed (Tika, about the environment. It is the nature of our female 61 years old). work” (Rangi, male, 65 years old). They were the “key driver(s) for the environment, fi nding Welcome practices varied according to the con- ways to minimise damage to it” (Rangi, male, text at the time of data collection. A pöwhiri 65 years old). would be enacted for important visitors, espe- Manaakitanga was talked about in terms of cially for someone Mäori or if the visit was the CRI’s culture being caring, respectful and signifi cant to Mäori. Throughout the year mihi supportive: whakatau would be performed for new staff members by a Mäori staff colleague. In addi- I have a sense of whänau in my team. (The tion, important objects such as buildings would CRI is a) warm and welcoming organisation be blessed; the iconography of the Mäori world to staff (Tika, female, 61 years old). in the form of art, carvings, Mäori names for different rooms and te reo Mäori on business In the research team supportive of each other cards were visible, and outdoor plantings com- (Mere, female, 32 years old). prised only native species. The decline of workplace wairuatanga When asked “Do you enjoy working within this was evident to all participants, who fervently organisation?” all participants answered posi- wanted it to return to the cultural conscious- tively, as evidenced by this quote from a Mäori ness of the CRI on a daily, or at least regular, participant: “I have loved it. I wouldn’t have basis, as refl ected in this quote by a non-Mäori stayed otherwise” (Rangi, male, 65 years old). participant: Tika, a non-Mäori participant (female, 61 years old) talked about how hard it was The waiata group participation has dropped when she was a new staff member, but added

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that she now felt “part of the organisation and shown by people on a daily basis at the Institute. accepted.” She went on to say that “within Senior-level employees cared for the wellbe- teams there is a lot of respect for each other” ing of staff, and those senior people were well and that “across teams there can be a dynamic. respected. Staff members took the time to help This is an area we are working on.” Clearly, and care for the wellbeing of each other, cre- within any organisation, relationship dynam- ating a positive collegial atmosphere where ics occur and the CRI had acknowledged their employees collaborated on projects. Staff mem- existence and was addressing them. bers helped each other with heavy workloads Whakawhanaungtanga in the CRI was to ease the stresses. Health and safety manag- embedded by way of supporting employees to ers and the Human Resources Department achieve their goals and aspirations, the provision endeavoured to make contact with staff suffer- of space for whänau involvement in work- life ing hardship and took the time to offer support, balance, the involvement of staff in company resolve issues, and create a safe and enjoyable procedures and some decision making, and environment. This helped to create an environ- an overall effort to build positive employer- ment with good working relationships where employee relationships. Whänau were being the CRI put an emphasis on people working supported and invited to events, and new staff together well. were especially encouraged to bring whänau in All the employees interviewed stated that for their welcome. The organisation was being they enjoyed working at the CRI, although particularly supportive if family or dependants some external systems (e.g., funding and report- were unwell, allowed time for leave, and was ing specifi cations) placed stresses on employees amenable to children coming into the offi ce for and resulted in a loss of motivation. For all this, any reason. Leave to support children in sports the staff respected the workplace environment or other events was also granted. and the organisation as a whole. The CRI provided the opportunity for Auahatanga manifested in the way employ- employees to communicate their goals and aspi- ees were encouraged to be innovative and rations combined with the necessary training to creative and to fi nd new approaches for poten- achieve them. For example, senior management tial revenue and project completion: “There are was able to approve activities that would benefi t opportunities to be creative if there is potential staff as Mäori researchers, via the payment of for revenue” (Donna, female, 49 years old). course fees and encouraging course completion. However, time constraints due to work com- However, although the CRI was keen to create mitments limited this. Employees were being new ventures for employees, funding dictated supported and encouraged to complete training the viability of those ventures. programmes to build better capacities as quality There was a desire and willingness in the CRI professional researchers. to build capacity and capability around Mäori values, issues and aspirations; for example, it Theme 5: Funding cuts impact – encouraged non- Mäori staff to learn about the responsiveness to te ao Maori signifi cance and intricacies of te ao Mäori. In terms of decision making, managers had some The four participants talked about funding input into organisation decisions and were able cuts to science research, and its impact on their to ask the perspective of staff at times, depend- work and the inclusion of Mäori values and ing on the context. The Mäori research team, practices in the workplace. Because of gov- for example, was fully involved in the Mäori ernment funding changes in the 1990s, the fi ve- year strategy planning. CRI staff were constantly under pressure to Caring for others was a natural characteristic write bids to secure resources, for example,

MAI JOURNAL VOLUME 5, ISSUE 1, 2016 MÄORI VALUES IN THE WORKPLACE 57 to the Ministry of Business, Innovation and Mäoritanga and perceived their CRI as genu- Employment, Department of Conservation, inely active in promoting Mäori values in the Ministry of the Environment, and regional workplace in the recent past. They discussed councils. Competition for limited and reducing a number of ways in which Mäori values and funding is extreme. Science in New Zealand practices had been embedded in the day-to- was perceived as being fraught with tight, unre- day functioning of the workplace but were lenting time frames and constant changes to disappointed to observe how wairuatanga had processes. Hence staff members were constantly waned in recent times—largely, but not solely, under pressure to gain funding and complete due to the loss of leadership and guardianship projects within constricting, specifi ed periods. of Mäoritanga, staffi ng reconfi gurations, work Pressures of this nature often meant that pressures, and where things cultural featured much time was being spent applying for fund- (or not) on the list of priorities. In the fi nal ing, often with the intention of making it analysis, the employees adamantly expressed possible to retain current staff at the expense the need for their CRI to rejuvenate Mäori of recruiting younger employees, or making values and practices. commitments to tikanga Mäori in workplace Are the fi ndings from this study indicative of responsibilities. These stressors were known all the CRIs and the public service in general? to have a ripple effect because of impacts on How would the results look if this research time to attend to creativity, innovation and project was a full-scale study that included a entrepreneurship. Auatahanga was therefore much wider sample of participants? compromised. Although the CRI encouraged Support to strengthen an Indigenous/ employees to be innovative and take up new non- Indigenous alliance would be a positive ventures, resourcing such activities was dif- development and could be promoted in a num- fi cult. The uncompromising drive for revenue, ber of ways, such as: and the funding-centred culture meant that employees needed to designate and record work 1. Provision of mätauranga (education) with time to (funded) project numbers. Unlike sci- ongoing professional development for all entifi c endeavours, the learning of Mäoritanga staff to cover the topics of oppression and was not a funded project with a time-allocated how it pervades the workplace, personal number. Consequently, one question frequently cultural positioning, the Treaty, and enact- raised was: How then can we legitimately ing an equitable Treaty partnership within account for our work time when engaging in organisational core business. things cultural? 2. Whakawhanaungatanga: Acknowledg- ment of whakapapa connections that connect the staff to whänau and whenua. Discussion Adopting an organisational workload model that is reflective of a “collective Although this was a pilot study carried out responsibility” culture and acknowledges essentially in the course of a summer intern- activities that are undertaken by staff due to ship—with consequential limitations in breadth cultural obligations within the workplace. and depth of fi ndings—it provides some impor- 3. Auahatanga: Including ongoing audit and tant markers for consideration. Given the core review activities that evaluate and monitor question related to the Mäori and non-Mäori workplace Treaty status and are part of employees’ perceptions of how effectively their core business. Investment and commitment CRI includes Mäori values in the workplace, it to adequate resourcing for the activities is clear that all participants desired workplace that will support sustainability.

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4. Kaitiakitanga: Committed and account- funding bids, the success of which ensures the able leadership that enables, advocates for, CRI’s survival. and models the fi ve key Mäori cultural val- While all participants valued workplace ues in the workplace. Acknowledgement inclusion of Mäoritanga, enjoyed working in of the importance of further developing the CRI, respected their colleagues and environ- policies and strategic initiatives that are ment, and were committed to their workplace not at odds with the facilitation of the fi ve tasks, they all felt there was a need to rein- key Mäori cultural values. vigorate the organisation’s and employees’ commitment to te ao Mäori values. The senior Disconcertingly, Crown rhetoric surrounding leadership position of General Manager Mäori its commitment to an equitable Treaty partner- had recently been advertised by the CRI in ship with Mäori is sometimes in jeopardy of this study. The diminishing evidence of Mäori “slipping back”. In order to avoid the hapless values and practices in this CRI was due, it shedding of its responsibilities the Crown must would seem, to limitations imposed on it and actively reflect on its duty-of- care responsi- beyond its control, emphasising a need for more bilities and the obligations it holds in terms of enthusiastic commitment on the part of those fostering a partnership approach with Mäori, as at the very highest level to a Crown and Mäori per the principles of the Treaty and stipulated in partnership. the section 9 of the SOE Act: “Nothing in this It is contended that if the four cultural val- Act shall permit the Crown to act in a manner ues were to be enacted at a management level, that is inconsistent with the principles of the then the fi fth value (wairuatanga) would be an Treaty of Waitangi.” emanating outcome for individual staff and the organisation, which is commited to this kaupapa. Conclusion Furthermore, it is recommended that more research should be conducted on this topic to The adoption of te ao Mäori values has been include more CRIs, business entities and other a focus for the CRI that sought an evaluation such organisations where cultural conscious- of their workplace practices which led to the ness should, authoritatively, be a part of their carrying out of the pilot study reported in this very fabric. Including Mäori values in the work- article. The fi ve themes identifi ed—Mäoritanga place is an investment in diversity and therefore, is essential in the workplace, Mäori leader- it is argued, is an asset in terms of growing the ship is critical, Mäoritanga in the recent past, bicultural heritage of New Zealand. Mäoritanga in the “now”, and Funding cuts impact responsiveness to te ao Mäori—signify a real attempt by the CRI to fulfi l its Treaty Acknowledgements obligations to provide a bicultural and bilingual workplace that is inclusive of Mäoritanga. This research was supported by a grant from Ngä The employees interviewed spoke about values Pae o te Märamatanga, the Centre of Research being more vigorously adopted in the recent Excellence funded by the Tertiary Education past when a senior Mäori manager provided Commission, and hosted by Te Rü Rangahau: leadership in this area. However, engagement in The Mäori Research Laboratory, in the College te ao Mäori values had signifi cantly decreased of Education, University of Canterbury, during after this position became part-time and con- the summer of 2014/2015. tractual, and this was exacerbated by time and funding constraints related to annual project

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Glossary tikanga Mäori Mäori values and practices Aotearoa Mäori name for New tino rangatiratanga Mäori sovereignty, Zealand; literally self- determination “land of the long waiata song; to sing white cloud” wairuatanga the spiritual auahatanga creativity; dimension/essence; entrepreneurship; the unique life problem solving energy hakamana tangata placing people fi rst whakamana honouring kai food whakamana tangata placing people fi rst; kaihautü leader; manager honouring people kaitiakitanga stewardship; whakawhanaungatanga genealogy; guardianship; relationships; protecting; connections with preserving others karakia prayer; incantation whänau family/families kaupapa philosophy; purpose; whenua place; the goal environment kaupapa Mäori Mäori philosophy mana motuhake identity; autonomy; self-determination manaakitanga reciprocity; kindness; hospitality Mäori the Indigenous fi rst people of New Zealand Mäoritanga Mäori culture mihimihi greeting; acknowledgement mihi whakatau a less formal ritual of encounter/welcome Päkehä non- Mäori; new settler pöwhiri a formal and structured ritual of encounter/welcome tangata people; person tangihanga bereavement; funeral; to mourn tautoko to support te ao the world; worldview te ao Mäori Mäori worldview te reo the language te reo Mäori the Mäori language tikanga practices

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