This thought-provoking reading precipitated me to consider who I am as Māori — am I an imaginary Māori? I had never questioned the terms and criteria I had used to define myself.
He Tātai Tuakiri: The “Imagined” Criteria of Maori Identity
Leoni, G, Wharerau, M & White, T (2018).
In this piece Leoni, Wharerau and White (2018) examine theories and definitions of identity and challenge some well-known stereotypes that have been used to define the modern Māori. This thought-provoking reading precipitated me to consider who I am as Māori — am I an imaginary Māori? I had never questioned the terms and criteria I had used to define myself before. These criteria had always been fixed. I had never asked where these ideas had come from or why I believed them to be concrete. It was not until Leoni et al. asked me to define myself, that I embark on a journey that I never believed I needed to be on in the first place. I first identify as Māori by ethnicity and then connect through whakapapa links to my iwi. Beyond that I also identify by my whānau all of which are well established and recognised within our hapū. Other factors that I use to describe myself are the terms that others have used to define me, such as ‘mokopuna’ ‘mataamua’ ‘tuakana’ ‘teina’ ‘fluent speaker’ ‘kaiako’ ‘mentor’. How many aspects, theories, narratives, stereotypes, inter and intra-generational messages have either actively or passively shaped the way I think about myself? Can this reading offer a different perspective that may add to my identity and what it means to me to be Māori?
The ‘imagined’ criteria The article first discusses the ‘imagined’ Māori identity. We learn Anderson (2006) theory of imagined community where two groups exist, the ‘imagined group’ and the ‘actual group’. ‘Actual groups’ consisted of people who lived together, assembled regularly and functioned as a working cohesive. These groups were closely related or connected and lived in close proximity to each other. Identity and inclusion in an actual group was based on whakapapa links. Members of ‘imagined groups’ however were only loosely connected to each other through descent and were not a functioning collective. Ballara (1998) explained that pre- European Māori were already living in this construction where hapū were actual groups and iwi were imagined groups. Over generations the strength and cohesive structure of the hapū was dramatically weakened through land loss, separation and assimilation. Modern Māori have since been categorised by many different scholars lumping us all into an incorrectly defined ‘actual group’ based on our ethnicity. This has led to the creation of an ‘imagined’ criteria that Māori have to ‘meet’ in order to be accepted into an actual group. These criteria are often derived from negative stereotypes born out of the colonial mindset that Māori culture is inferior. These derogatory beliefs have been passed down largely unchecked through the generations. These beliefs unfortunately have been internalised and perpetuated by Māori themselves.
I enjoyed Leoni et al (2018) witty use of common stereotypes to highlight the unreasonable expectations that Māori are faced with when determining their ‘Māori-ness’. The article investigates several ‘imagined’ criteria that claim an individual is more Māori if they have brown skin, speak Māori, eat seafood, sing and perform kapa haka, grow up on the marae and receive free handouts. These have conjured up many conflicting emotions and memories of times when I have been confronted by these stereotypes head on, always in different settings, varying iterations or contexts.
Can you sing and do you like seafood?
Singing and my love of seafood stand out vividly as ridiculous criteria I am commonly judged against. I am often asked, “you can sing right? you’re Māori”. There is never a genuine curiosity as to whether I can hold a note or not. The question is always laden with an undertone of ignorance or cynicism. Is this really how we will let others define us? Where do these stereotypes come from and are they warranted? Papesch (2015) described kapa haka as a remedy to the broken ancestral links caused by urbanisation. Kapa haka provided an opportunity for Māori to re-learn historical events, retell stories, recite whakapapa and revitalise language and culture. These are all valid and beautiful facets of kapa haka, but I can’t swing a poi to save my life. People are left feeling inadequate and lacking because they find the art of kapa haka or singing daunting and difficult. Kapa Haka and singing is but one part of Māoridom that not all of us can or even want to partake in. Modern Māori express themselves through many differing performance and creative outlets arts and musical genres. Whether people can sing or not is irrelevant.
Another common assumption imposed on me is that I eat seafood. I am told, “you love seafood right, you’re not Māori if you don’t” Yes! I do love seafood. My love of kaimoana has no doubt been influenced by grandparents who were raised by the ocean. They have passed on their knowledge of diving, fishing and gathering to us, the children and grandchildren. Yet, I am left wondering how my love of seafood makes me more Māori than someone who would sooner take a wide birth of the kina at the kai table? The article traces our colonial history and where this stereotype derived from. The colonial mindset considered Māori cooking techniques to be primitive and early British settlers considered the Māori diet of seafood to be diets of the poor.
Leoni et al (2018) concluded that this ‘imagined’ criteria originated from racist judgements of the Māori lifestyle that were used to reaffirm that Māori were of lower social status. The vast majority of Māori today follow a varied western diet for differing reasons. Food is gathered, bought, prepared, cooked and eaten in a variety of ways. If whānau are lucky enough or want to still practice traditional methods of preparing and cooking food, they still do so. However, it is also easier and cheaper to use westernised cooking methods. Māori have a well-developed palate that accepts a wide variety of food. A dislike of seafood or any traditional food does not make Māori any less Māori. In this case we are certainly not what we eat!
Leoni et al (2018) conclude that Māori identity need not be restricted to certain aspects of Māori culture especially ‘imagined’ criteria that are not the reality of peoples lived experiences today. These stereotypes are rooted in falsehoods, racism and the belief that Māori can only be determined by restrictive narrow- minded stereotypes. It is important to understand there are many different ways to express one’s identity. Leoni et al (2018) have convinced me that I am not an imaginary Māori at all but instead diverse, dynamic and multi-faceted. I have many sides to my identity that I use when I see fit and as necessary. I do not need to subscribe to the weary narratives that you need to be brown, play the guitar, eat mussels, go to the marae and speak Māori to be Māori. In fact, I can be all of these things and none of these things and still be Māori.
References: Anderson, B.R.O.G (2006) Imagined communities: reflections on the origin and spread of nationalism London: Verso
Ballara, A. (1998) Iwi: the dynamics of Māori tribal organization from c.1769 to c.1945 Wellington NZ: Victoria University Press
Leoni, G, Wharerau, M & White, T (2018) He Tātai Tuakiri: The “Imagined” Criteria of Maori Identity [incl chapter notes]’ in M. Reilly, S. Duncan, G. Leoni, L. Paterson, L. Carter, M.
Rātima, & P. Rewi (eds), Te Kōparapara: An Introduction to the Māori World (pp372-394, 430-432) Auckland, New Zealand: Auckland University Press
Papesch, T.R. (2015) Creating a Modern Māori Identity through Kapa Haka (Doctoral dissertation, University of Canterbury, Christchurch, New Zealand) Retrieved from http://dx.doi.org/10.26021/3930
Bibliography: Moorfield, J.C. (n.d.) Te Aka Online Māori Dictionary. Retrieved March 28, 2021 from https://maoridictionary.co.nz/
Comments