HOW GREAT CAN WE BE? IDENTITY LEADERS OF THE MĀORI ECONOMIC RESISTANCE 16INT01 REWI NANKIVELL DR CARLA HOUKAMAU INTERNSHIP REPORT THE UNIVERSITY OF AUCKLAND BUSINESS SCHOOL 2016 This internship report was produced by the authors as part of a supported internship project under the supervision of the named supervisor and funded by Ngā Pae o te Māramatanga. The report is the work of the named intern and researchers and has been posted here as provided. It does not represent the views of Ngā Pae o te Māramatanga and any correspondence about the content should be addressed directly to the authors of the report. For more information on Ngā Pae o te Māramatanga and its research, visit the website on www.maramatanga.ac.nz The Centrality of ‘Cultural Richness / Wealth’ from a Māori Perspective Rewi Nankivell About the Author: Rewi Nankivell is from Ngāti Maniapoto, Ngāpuhi and Waikato Iwi. He grew up in Te Kuiti and affiliates to Te Kuiti Pā. He resides in Ormond, Gisborne, with his partner and children. Rewi would like to thank Ngā Pae o Te Māramatanga Summer Internship, 2016 / 2017 for funding this research. As well as acknowledging Dr Carla Houkamau, Business School, University of Auckland for her supervision and Te Pou Tikanga o Te Wairua Tapu for his support and guidance at Mangatu, Whatatutu. Abstract Essential to defining the centrality of cultural richness / wealth from a Māori perspective is understanding how values are applied in Māori society. Firstly, the intention of this research is to attempt to define some examples of cultural richness from a Māori viewpoint, along with describing the meaning of whanaungatanga, manaakitanga and aroha. Secondly, I will detail the context of cultural richness from a personal standpoint; examining some of the values I was exposed to while growing up in Te Kuiti during the 1970s and 1980s. In addition, providing a definition of mātauranga Māori and some social factors used to define cultural richness from a personal perspective. Thirdly, I examine Mangatu, Whatatutu as a Māori community that exemplifies cultural richness through the teachings / philosophies of Te Hāhi Wairua Tapu.1 The recital of karakia2 and performing waiata mōteatea3 - inherently practicing the values of whanaungatanga, manaakitanga and aroha through the tūāpapa4 Te Hāhi Wairua Tapu has built in their community. The concluding stage of this study will provide a definition of social-capital and how the above 5 values might be incorporated in urban-gardens in Aotearoa – New Zealand. 1 Branch of Te Hāhi Ringatū. Te Hāhi Ringatū was founded in 1868 by Te Kooti Arikirangi Te Turuki. The symbol for the movement is an upraised hand or “Ringa Tū” in te reo Māori. 2 Prayers, incantations. 3 Ancient songs and chants relating to Te Hāhi o Te Wairua Tapu and Mangatu, Whatatutu region. 4 Foundation. 5 The growing of food in large urban centers / cities in Aotearoa – New Zealand. 1 Introduction Conventional notions of wealth are mainly measured by your income, your possessions6 and your consumption habits7. Supporting the ideology, the more money you have, the more you can buy and the happier you become. Thus, reinforcing the concept of western models of economic development which are characterized by the belief that economic growth8 should be the universal model for determining wealth. Although money and income does provide choices, and certain amount of money is required to meet basic living requirements. Māori perceptions of wealth are personal, situational, relative and more importantly cultural. This describes an entire way of life defined as Māori cultural richness. As well as, including how we, as Māori frame our unique worldview grounded in te reo, tikanga practices, art and spiritual / philosophical belief systems. Making the connection between how we relate to the environment, how we interpret the universe and our attitudes towards working with people. This research derives its definition of cultural richness from my personal experiences while growing up in Te Kuiti.9 Research Approach For the most part, I have adopted a qualitative research approach, while embedding the practices of Kaupapa Māori research in this paper. Professor Linda Smith (2012) defines: ‘Kaupapa Māori research, is an attempt to retrieve that space and to focus through which Maori people, as communities of the researched and as new communities of the researchers, have been able to engage in a dialogue about setting new directions for the priorities, policies, and practices of research for, by and with Maori.’ (Smith, 2012, p 185). Sections I and II of the this research, will draw from personal experiences while growing up in Te Kuiti. Thus, writing this paper mostly in the first person, to validate my understanding of cultural richness. Therefore, proceeding personal prologue will delineate the values of whanaungatanga, manaakitanga and aroha; defining what these values mean to me from an introspective exploration of my childhood while growing up in Te Kuiti during the 1970s and 1980s. As well, I will be using the supporting literature of Durie (2011), Marsden (1992), Moko-Mead (2003), Royal (2007), Walker (1993) and Smith (1996) throughout this paper to expand upon my definition of the above-mentioned values – and to describe mātauranga Māori. Reinforced by my explanation of some of the contemporary literature relating to poverty, social capital and materialism. 6 Home and car. 7 What you buy, eat and drink. 8 Achieved through neo-liberal and free market policies. 9During the 1970s and 1980s. 2 Included also in the text is ‘italicized’ in text quotes to highlight text and to emphasize terminology contained within this paper. Also, direct quotes from my informants have not been used in this research; primarily to respect my informant’s privacy. Nevertheless, in saying that, I will be using some of the insights from my mentor from Mangatu, Whatatutu10 to assist with providing me with examples of whanaungatanga, manaakitanga and aroha, as detailed in section three of this research. In the same way, I have utilized Doherty’s (2009) ‘ranga framework’11 including the related concepts of ‘maternal mātauranga’ and ‘paternal mātauranga’ as threads to weave together epistemologies about my mātauranga self-lens. Thus, elaborating further upon my introspective definition of whanaungatanga, manaakitanga and aroha12 Hence, I will begin this paper by identifying some of the recent literature relating to poverty, social capital and Māori values / Māori Worldview, detailed below in the review of literature. Review of the Literature First and foremost, if ‘cultural richness / wealth from a Māori perspective’ is subjective and relates directly to Māori values, what does the literature infer when discussing ‘poverty, social capital and materialism?’ To begin with, what are some attitudes towards ‘money’? Irrespective of the fact money has no ‘intrinsic value’, money is a prominent feature and powerful motivator that drives Western Societal Behaviour (Wemimont & Fitzpatrick, 1972, p. 218). ‘Why is this so?’ Possibly because of the ideology relating to ‘wealth’ – correlating directly to money (Christopher, Marek, & Carroll, 2004, pp 110 – 111). Sir Mason Durie (2011) suggests that: ‘Measuring the level of engagement with te ao Māori requires an estimation of the degree to which Māori are able to share in the cultural, social and economic benefits that accrue from being Māori’ (p 56). As discussed in the introduction of this research; money ‘means different things to different people.’ Thus, begging the question, are we: ‘poor, or just feeling poor?’ Ravallion (2012), explores this issues raised by using subjective assessments tools of welfare13 to determine ‘why standardizing multidimensional welfare measures are utilized?’ (p 3). And poses the question: “Are we poor, or just feeling poor?” As well, Ravallion assess the case for and against the use of ‘subjective data14’ to identify ‘key knowledge gaps’ in subjective assessments measures (ibid). Are the subjective assessment tools the most efficient way 10 Te Pou Tikanga o Te Hāhi Wairua Tapu. 11 Mātauranga Tūhoe: The Centrality of Mātauranga-a-iwi to Māori Education. PhD Thesis, Auckland. 12 As detailed in Figure 1. Positioning of Mātauranga Self Lens. 13 Or well-being. 14 Based on (or related to) attitudes, beliefs, or opinions, instead of on verifiable evidence or phenomenon. Contrasts with objective. 3 to define ‘poverty’ or is ‘poverty’ a state of mind? Impacted only by environmental influences? Maybe this question could be better answered by understanding weather or not ‘wealth enhances life satisfaction?’ This paper does not answer this question directly. In short, it offers alternative vantage-points in terms of ‘how wealth is viewed’ in the proceeding sections of this research. Moreover, the term ‘social capital’ refers to the ‘collection of resources to which an individual or a group has access through their membership in an ongoing network of mutual acquaintance’ (Robinson & Williams, 2001, p 54). A broad definition of ‘social capital’ refers to resources that are embedded in social relationships that to benefit purposive action15. In a recent study by Howell, Howell & Schwabe (2006) titled: ‘does wealth enhance life satisfaction for people who are materially deprived?’ When they examined the zero-order16 correlations between life satisfaction and demographics. And they suggest that there were no statistically relations between age, education, or household size. Hunter (2009) implies that: ‘indigenous disadvantage is complex and multidimensional… And there is a wide cultural gap between Indigenous and non-Indigenous perspectives on the issues.’ (Hunter, 2009, p 53). In relation to Mangatu, Whatatutu – the whānau in this community can assert their rangatiratanga17. Partly because of their intimate relationship with their natural environment, but primarily through the positive influence of Te Hāhi Wairua Tapu. The values, philosophies contained within the teachings of te hāhi.18 Further building upon a strong sense of ‘cultural identity’ in their community. Subsequently, Hirini Moko-Mead, explains that, tikanga Māori ‘deals not so much with a set of rules and regulations but with values’ (2003, p 27).