Alfred, T & Corntassel, J 2005, ‘Being indigenous: Resurgences against contemporary colonialism’, Government and Opposition, vol. 40, no. 4, pp. 597–614
Alfred and Corntassel (2005)’s mantra of a resurgent indigenous movement underscores the pathway to an authentic freedom. These pathways or mantra of action for indigenous people are derived from our own narratives that we may undertake in order to transcend colonialism and take back our power.
These mantras include:
Land is life where indigenous peoples must reconnect to their indigenous lands,
Language is power, revitalising lost indigenous languages in order to conceptualise the indigenous world,
Freedom of fear and letting go of the apprehensions that colonisation imposes on indigenous peoples,
De-colonising Diets and returning to a sustainable and self-sufficient capacity and finally
Changing One Warrior at a Time, returning to the teachings and understandings of community solidarity.
This piece stirred a familiar disquiet within me that endeavored to provide an indigenous insight in to the reclaiming of indigenous identity and power. Alfred and Corntassel (2005) explore various examples in the indigenous world that highlight the colonial power and its attempt to erase indigenous histories and sense of place. Likewise, in the contemporary society I find myself, I am confronted on a daily basis with the effects of this assertion of power over us/Māori as an indigenous people. Naturally this piece captured my attention. I read with anticipation in the hopes of discovering or reaffirming strategies I have implemented in my daily life to counter colonial legacies. I am eager to evaluate how well Alfred and Corntassel (2005) mantra for indigenous resurgence hold up against my experiences as a teacher of Te Reo Māori1 to adults.
Contemporary colonial tactics to disempower indigenous peoples as Alfred and Corntassel (2005) describe, include the attempt to divide indigenous communities. In my experience, most Māori adults who wish to learn Te Reo Māori have often experienced disconnection in one form or another. They have either lost connection to their tūrangawaewae2 their culture and/or language. Alfred and Corntassel (2005) consider relationships to be key to authentic identity. In this sense then, their argument that division of indigenous communities is a tactic to disempower is true. Often individuals who attend information evenings about our community Te Reo Māori classes are at their wits end, they feel discouraged and disheartened and this may be their third or fourth try at learning their own language, for some it is a last resort. Our classes have done away with the traditional classrooms and instead take place on marae in an attempt to teach the language alongside the cultural practices. This is in line with Alfred and Corntassels’ argument that replicating teachings based on the values of indigenous peoples is key to the regeneration and decolonisation. They go on to maintain that the regeneration of indigenous practices occurs by utilising the strengths and skills of individuals within a community. The main principle of our teaching method is manaakitanga and kōtahitanga therefore the community-based learning and support our Te Reo Māori classes provide, empower individuals to restore connections to language and community at the same time.
Alfred and Corntassel (2005) discuss the shape shifting nature of colonial powers in the modern-day. Some shape shifting strategies include the use of the ‘for the common good’ argument by the colonial system in order to gain control over other people. The deception however is that the colonial power decides the definition of the ‘common good’. These strategies are often hidden behind the guise of diplomatic language and so can appear logical and positive in nature. In our Te Reo Māori example, individuals have suffered years of ignorance to the oppressive nature of the ‘common good’ argument before they join our Te Reo Māori community. They are often convinced Te Reo Māori has no value outside of a classroom and believe it is not a functional language. Statistics NZ (2014) reported just 3.7% of the population in 2013 were able to hold a conversation in Te Reo Māori. The ‘common good’ argument that is often heard is that Te Reo Māori offers no economic value therefore is not necessary or valuable to the greater society of Aotearoa. The argument is, there is no demand to make it compulsory, to support or promote it let alone speak it. Some students who arrive at our community classes have fallen prey to the shape shifting strategies Alfred describes however with persistence and increasing their knowledge of Te Reo Māori over time, they acquire the tools to free them of this colonial influence.
The mantra of Changing One Warrior at a time that Alfred and Corntassel (2005) define encourage the regeneration of indigenous peoples through the regeneration of self. The self-conscious ability to shift thinking and become more aware of the indigenous power found in community. We as a people are then able to foster meaningful connections and move towards community solidarity. Te Reo Māori is often the vehicle in which change in a community can be made. Hond (Personal communication 2018) argues that the conscious decision by parents to actively learn Te Reo Māori indicates their awareness that something ‘other’ exists that they wish their children to be a part of. This ‘other’ is the shift in thinking and awareness that the key for their children to understand their identity is through their language. They are then able to realise their world outside of the framework of colonisation.
Taking back our indigenous power is not a simple process. However I have witnessed firsthand some of the mantra of resurgent indigenous movement that Alfred and Corntassel (2005) describe in the lived experiences of the whānau5 and individuals who have started on their Te Reo Māori journey. I have not been able to comment on all of the mantra in this blog, however there are elements of all of the mantra evident in my experiences. The most important message from Alfred and Corntassel (2005) has been the reinforcing of community and connection as authentic and genuine pathways towards indigenous freedom. Our power lies in our own self-belief and our belief in each other.
References:
Alfred, T., & Corntassel, J. (2005). Being Indigenous: Resurgences against Contemporary Colonialism. Government and opposition (London), 40(4), 597-614. https://doi.org/10.1111/j.1477- 7053.2005.00166.x
Statistics NZ. (2014). Te Kupenga 2013. Statistics NZ. https://www.stats.govt.nz/information-releases/te- kupenga-2013-english