Mana: The power in knowing who you are | Tame Iti | TEDxAuckland

Summary

The speaker from Ngāi Tūhoe, a tribe in New Zealand, shares his experiences growing up in a native community and the importance of 'mana', or personal power and connection to the land. He recounts childhood defiance against a school ban on the Māori language and his journey into political activism, advocating for indigenous rights, land return, and respect. The narrative culminates in the Crown's apology to Tūhoe for historical injustices, emphasizing the power of persistence and the equality of mana in all people.

Takeaways

• 🏞 The speaker describes the land of Te Urewera as their ancestral home and the source of their people's identity, emphasizing the importance of the land to the mana of Tūhoe.
• 👵 The speaker's upbringing was deeply rooted in Māori culture and language, with 'mana' being a central concept representing one's identity, connection to the land, and grounding in life.
• 👦 The speaker recounts their experience of being punished for speaking Māori in school, highlighting the suppression of their language and culture.
• 🤔 The concept of 'mana' is explored as a bridge between past, present, and future, and as a means of establishing equality and respect among people despite disagreements.
• 📚 The speaker's education included learning English and the peculiarity of first learning swear words, contrasting their home life with school life.
• 🐦 The speaker draws a parallel between the Māori language and the sounds of native birds, questioning the authority to suppress their language by comparing it to the natural world.
• 🌍 The speaker's journey to Christchurch broadened their perspective, connecting their local struggles with global issues and inspiring them to engage in political activism.
• 🚫 The speaker learned the importance of challenging authority without fear, especially when it attempts to suppress one's identity and culture.
• 📢 The speaker emphasizes the power of protest and activism in raising awareness and demanding recognition and respect for marginalized voices.
• 🧾 The speaker recounts a humorous anecdote about using a ladder to be on equal footing with a government official during a land claim negotiation, symbolizing the struggle for equality.
• 💼 The speaker describes the Crown's acceptance of a horse blanket as a symbol of land return, which was later turned into a piece of art, highlighting the ongoing struggle for land rights.
• 📈 The speaker reflects on the significance of social and political movements in shaping the country's identity and the recognition of the mana of the people as equal to any authority.

Q & A

What is the significance of the Maungapōhatu mountain, Ōhinemataroa river, and Te Rewa Rewa marae to the speaker?

These are significant cultural landmarks for the speaker, representing his ancestral home and identity as a member of the Ngāi Tūhoe tribe in New Zealand.

What does the term 'mana' mean in the context of the speaker's culture?

In the speaker's Māori culture, 'mana' refers to a person's prestige, authority, or spiritual power that comes from knowing one's identity, origins, and connection to the land.

How did the speaker's school experience shape his understanding of authority and language?

The speaker's school experience was confusing due to the prohibition of speaking Māori, which led to a confrontation with authority and a deeper understanding of the importance of language and culture in asserting one's mana.

What was the speaker's response to the school headmaster's ban on speaking Māori?

The speaker and his friends challenged the headmaster's authority by disobeying the ban and continuing to speak Māori, which resulted in punishment.

Why did the speaker and his friends write 'I will not speak Māori' repeatedly on the blackboard?

They were given this punishment as a consequence of defying the headmaster's ban on speaking Māori, which they did to test his mana and assert their cultural identity.

What did the speaker learn about the Māori language and its connection to nature?

The speaker learned that Te Reo Māori is derived from the sounds of birds, such as the tui and kiwi bird, emphasizing the deep connection between the language and the natural world.

How did the speaker's experiences in Christchurch influence his views on global issues and activism?

In Christchurch, the speaker was exposed to various social and political movements, which helped him realize that issues faced by Māori were part of broader global struggles, inspiring him to engage in protest and political activism.

What is the significance of the phrase 'Kanohi ki te kanohi tāngata ki te tāngata'?

The phrase, which translates to 'Eye to eye, person to person,' signifies the importance of direct, respectful engagement and the recognition of equality in all interactions.

What did the speaker do when he felt the Crown was not treating Tūhoe with respect during treaty negotiations?

The speaker used a horse blanket as a symbol of the land he sought to reclaim, and when it was taken and displayed without the land being returned, he sent an invoice to remind the Crown of their unresolved debt to Tūhoe.

What was the outcome of the 170 years of struggle for the mana of Tūhoe?

After a long struggle, the Crown unreservedly apologized for not honoring its obligations to Tūhoe under Te Tiriti o Waitangi and acknowledged its failure to respect Tūhoe's mana motuhake.

How does the speaker describe the role of social movements in shaping the identity of New Zealand?

The speaker highlights that social movements, such as the Māori language petition and the anti-nuclear campaign, have been crucial in shaping the country's identity by asserting the mana of the people as equal to any authority.

Outlines

00:00

🏞️ Cultural Identity and Mana in Ruatoki

The speaker introduces Ruatoki, a place in the North Island of New Zealand, as their ancestral home and the land of the Ngāi Tūhoe people, also known as 'the Children of the Mist'. They recount their childhood, raised by grandparents and speaking only Māori, and the importance of the concept of 'mana', which relates to a person's identity, connection to the land, and their grounding in their heritage. The speaker also shares their experience of being punished for speaking Māori at school, which led to a deeper understanding of the English language through learning swear words first. The paragraph highlights the significance of the Māori language and the natural world in the cultural identity of the Tūhoe people.

05:02

🗣️ Challenging Authority and Asserting Mana

The narrative continues with the speaker's experiences of challenging authority figures, beginning with a headmaster who banned the Māori language from school grounds. The speaker reflects on the importance of not being afraid to challenge those who assert authority without respect or understanding, emphasizing that authority does not equate to more mana. The speaker's journey to Christchurch broadened their perspective, exposing them to global issues and inspiring them to engage in political activism. They learned the art of protest and the importance of maintaining pressure on authorities to address historical grievances and land rights, using personal anecdotes such as the return of their land through a counteroffer of a horse blanket, symbolizing the ongoing struggle for Tūhoe mana and land rights.

10:02

📜 The Struggle for Mana and Land Rights

This paragraph details the speaker's ongoing fight for the recognition of Tūhoe mana and land rights, including their creative and symbolic actions to remind the government of their obligations. The speaker humorously recounts an incident where they used a ladder to be on eye level with a government official during a submission, highlighting the importance of being treated as equals. The narrative culminates in the Crown's apology for failing to honor its obligations to Tūhoe under Te Tiriti o Waitangi, marking a significant moment in the 170-year struggle for respect and understanding. The speaker concludes by emphasizing the collective responsibility to acknowledge each other and work towards a shared future, using the metaphor of a basket holding the future.

Keywords

💡Maungapōhatu

Maungapōhatu is a mountain in the Te Urewera region of New Zealand, which is significant to the speaker's cultural identity. It is part of the ancestral home of the Ngāi Tūhoe people. The mountain is a central theme in the video, symbolizing the connection to the land and the cultural heritage of the speaker's people.

💡mana

In the context of the video, 'mana' is a Māori concept that refers to a person's spiritual power, authority, and prestige. It is derived from one's identity, connection to the land, and ancestry. The speaker emphasizes the importance of 'mana' as a grounding force and a bridge to one's past, present, and future, and as a leveler in social interactions.

💡Te Urewera

Te Urewera is a native forest area in the North Island of New Zealand, which is the ancestral home of the Ngāi Tūhoe people. The region is depicted as a place of cultural and historical significance, and its size is compared to major cities to highlight its vastness and importance.

💡Ngāi Tūhoe

Ngāi Tūhoe is an iwi (tribe) of the Māori people, indigenous to the Te Urewera region. The speaker identifies with this tribe and discusses their cultural practices and history, including their struggle for recognition and rights within New Zealand society.

💡Te Rewa Rewa

Te Rewa Rewa is a marae (a Māori communal and sacred meeting area) mentioned in the script. It represents the cultural and communal aspect of Māori society and is a place of significance for gatherings, ceremonies, and discussions.

💡Ruatoki

Ruatoki is a small town in the Bay of Plenty region of New Zealand's North Island, known for its strong Māori cultural identity. The speaker was raised in Ruatoki and discusses the importance of the Māori language and traditions in the community.

💡Te Reo Māori

Te Reo Māori refers to the Māori language, which is central to the speaker's cultural identity and heritage. The speaker discusses the importance of the language, its connection to the natural world, and the challenges faced in preserving and promoting its use.

💡Tīpuna

Tīpuna, in Māori culture, refers to ancestors. The speaker mentions learning about their tīpuna and the significance of the ancestral connections to the land and natural features like mountains and rivers, which contribute to their cultural mana.

💡political activism

The speaker recounts their experiences with political activism, which includes participating in protests and social movements to challenge authority and advocate for rights. This concept is integral to the narrative of the video, illustrating the speaker's journey in fighting for the mana of Tūhoe.

💡Kanohi ki te kanohi tāngata ki te tāngata

This Māori phrase translates to 'eye to eye, person to person,' emphasizing the importance of direct, respectful engagement in conversations and negotiations. It is used in the script to highlight the need for equal footing and mutual respect in addressing historical grievances and seeking justice.

💡Treaty Settlement

The Treaty Settlement refers to the process of addressing historical grievances between the New Zealand government and indigenous Māori tribes. The speaker mentions a specific instance of a Treaty Settlement involving the return of land, illustrating the ongoing struggle for justice and recognition of Māori rights.

Highlights

Introduction of Maungapōhatu and its significance as the ancestral home of Ngāi Tūhoe, also known as 'the Children of the Mist'.

Growing up in Ruatoki, where Māori language and culture are deeply rooted.

The importance of 'mana' in Māori culture, representing one's identity, connection to land, and grounding.

The concept of equality and respect for each other's mana despite disagreements.

School experience as a Māori child, facing language suppression and punishment for speaking Māori.

Defiance of school rules by continuing to speak Māori and the consequences faced.

Learning English and the humorous anecdote of first learning swear words.

The connection between Māori language and the sounds of nature, shared with native birds.

Challenging authority and the importance of standing up for one's rights and culture.

Moving to Christchurch and exposure to global issues and movements.

Inspiration from meeting people from diverse backgrounds fighting against injustice.

Learning the art of protest and political activism through various social movements.

The importance of maintaining pressure on authorities to address historical grievances.

The Crown's unreserved apology and recognition of Tūhoe's mana after 170 years of struggle.

The symbolic act of offering a horse blanket as a counteroffer for land return, and its subsequent treatment by the government.

Sending an invoice for the returned blanket as a reminder of the unresolved land issue.

Highlighting significant political and social movements in New Zealand's history that shaped the country's identity.

The message of unity, acknowledging each other's presence and the importance of eye-to-eye communication.

Closing with a poetic reflection on the Tūhoe people's connection to their land and the future.

Transcripts

Transcriber: Ah Shin Park Reviewer: Amanda Zhu

This is my mountain,

Maungapōhatu.

This is my river, awa Ōhinemataroa.

This is my marae,

Te Rewa Rewa.

This is Ruatoki, where I was raised.

This is Ruatoki,

set in the valley at the mouth of Te Urewera,

our native forest

in the middle of North Island of New Zealand,

twice the size of Auckland,

25 times bigger than New York.

It is the ancestral home of my people,

Ngāi Tūhoe.

It is also known as Ngā Tamariki o te Kohu,

or 'the Children of the Mist'.

As a boy, I was raised by my grandparents

and spoke only Māori, like almost everyone in Ruatoki.

In our language,

we have this word that is very important.

You might have heard it before.

This word is 'mana'.

Everyone in this room,

everyone in this room has some form of mana.

Your mana,

your mana comes from knowing who you are,

where you come from

and your connection to your land,

whenua.

Mana grounds you.

Mana makes you solid.

Mana bridges you to your past, present and future.

We don't always have to agree.

Mana can be tested, even challenged,

but with respect and an understanding of one another's mana.

We are all equal.

We are all the same, on the same level.

Kanohi ki te kanohi tāngata ki te tāngata.

Eye to eye.

So school was a confusing time for me.

The rules and the regulations

didn't make sense at all, you know.

When I was eight,

the whole school was called to assembly.

And the headmaster got up and said,

'I will not allow you to speak Māori on my school grounds.

So if you continue to speak Māori,

you will remain after school and be punished.'

So I turn to my mates:

(Māori) 'I'll boil your head!'

'The hell is he on about?'

(Chuckles)

So we thought that was dumb, stupid.

So we wanted to test his mana,

so we disobeyed him

and spoke Māori to see what would happen.

We were given the choice of picking up horse manure

or ...

or ...

write 'I will not speak Māori'

a hundred times on the blackboard.

I must have written it a thousand times,

a thousand times,

and started to smell like a horse.

I did learn English.

But you know when you learn a new language

and pick up the swear words first?

(Laughter)

(Chuckles) That was us.

'Dickhead',

'bugger',

'shit stirrer'.

(Laughter)

At home, I learnt about my tīpuna -

ancestor, mountain, the river -

why these things are important to the mana of Tūhoe.

But at school,

I learnt 'Hey, Diddle, Diddle! The cat and the fiddle.

The cow jumped over the moon.'

(Laughter)

So Te Reo Māori comes from the sound of the birds.

I speak the same language as the tui,

as the kiwi bird.

Could the headmaster stop the bird from speaking the language too?

Don't be afraid to challenge someone trying to assert authority over you.

Just because someone has authority

does not mean that they have more mana.

If someone is asserting their authority,

they have to let go of respect and understanding to get their way,

and you are no longer equal.

Sixteen, going to Christchurch,

it was another kind of learning, education

to discover what's going on around the world:

people questioning authority about all kinds of things -

woman's liberation,

anti-apartheid,

the Vietnam War,

socialism and the rights of the working class.

I started to hear the story from other culture

that sound like old Tūhoe stories,

stories about stolen land, community displaced,

story about police brutality,

story about military rule.

I started to meet new people -

Māori, Pacific people, Pākehā -

standing against these things,

and they inspired me.

These were not just Māori issues;

they were global issues with global movements.

And in this time, I learnt the art of protest and political activism:

occupy their space so they can't avoid you,

draw attention to the issue, and then make them uncomfortable,

make them face you, and make your voice be heard.

If mana can be tested,

then you may have to prepare to defend it.

No one can tell you that you are not important

and that your experience does not matter.

And if they do,

I challenge them to say it to your face,

where they can see your eyes and feel your breath.

(Exhales)

Kanohi ki te kanohi tāngata ki te tāngata.

Eye to eye.

You have to keep the pressure on,

keep reminding people of the things that they would rather forget.

We had to constantly remind the Crown

that we were here and we're not going away,

that we needed to have a proper, you know, kōrero,

a conversation,

about the stuff that had gone down with our tīpuna, our ancestors.

I remember when the Crown went around the country,

they talk about the fiscal envelope.

This was the government offering amendment on the settlement on historical grievances

before they had even heard any claims.

I decided to make a counter offer for the return of our land -

my nephew's horse blanket.

But, when I arrived, this is what I saw:

The Crown sitting on the stage looking down at us.

We were not eye to eye;

we were not on the same level.

So, what this short-arse Tūhoe do when we're being talked down to?

(Chuckles)

(Laughter) (Applause)

He borrow a ladder.

Hey bro, can I borrow your ladder?

(Laughter)

This is the Honourable Doug Graham listening to my submission.

(Laughter)

This is Doug Graham taking my blanket.

Four years later,

here is the horse blanket,

hanging in the office of the Treaty Settlement in Wellington.

They had taken my blanket, frame it

and hung it on the wall as a piece of artwork.

(Laughter)

They had my blanket, but they still had the land.

So four years later,

what does a Tūhoe do when someone steals his horse blanket?

(Laughter)

He sent an invoice.

(Cheers) (Applause)

An expensive one too.

So it wasn't really because I wanted the money,

not at all.

I wanted to remind the Crown that until this was resolved,

they still had a debt to Tūhoe

and we are not going away,

just like this,

or this.

This is the Māori language petition, Hana Jackson, 1972.

The Māori Land March, Dame Whina Cooper, 1975.

Bastion Point, Takaparawhā, Ngāti Whātua,

1978.

The Springbok Tour, 1981.

The anti-nuclear campaign, 1985.

These are some of the political social movements

that have shaped the identity of this country,

not just because they had political opposition at that time,

but because other than eye to eye,

contrary to the realisation,

that the mana of the people

is equal to that of any authority.

So after 170 years of struggle -

(Applause)

So after 170 years of struggle,

of fighting for the mana of Tūhoe,

we finally got respect and understanding from the Crown.

We got this.

(Video) Mr. Finlayson: The Crown unreservedly apologises

for not having honoured its obligations to Tūhoe

under Te Tiriti o Waitangi

and profoundly regrets its failure

to appropriately acknowledge and respect te mana Motuhake o Tūhoe

for many generations.

(Applause)

Tame Iti: History has woven us together.

We are the basket, te kete, that holds the future.

We must acknowledge each other in this space,

right here in this space,

Kanohi ki te kanohi tāngata ki te tāngata.

Eye to eye.

(Māori) Rock on the mountain,

the Mataura River harbor,

the courtyard of the Rewa Rewa is white,

people are Tūhoe.

Thank you.

Thank you.

Thank you.

(Applause) (Cheers)