Land of the Long White Cloud | Episode 4: Pākehā Paralysis | RNZ

Summary

The video script explores the complexities of racism and cultural integration in Tauranga, New Zealand. It highlights the challenges faced by individuals navigating between Māori and Pākehā identities, emphasizing the importance of understanding and respecting Māori traditions and language. The speaker reflects on personal experiences, discusses the concept of 'Pākehā paralysis,' and calls for a collective effort to build a more inclusive society where Māori and non-Māori can engage in meaningful relationships based on mutual respect and understanding.

Takeaways

• 🌍 Growing up in Tauranga, one can be completely disconnected from Māori culture, highlighting societal racism.
• 🔄 The damage of colonization is undeniable, necessitating an honorable and committed relationship between Māori and non-Māori.
• 🏞️ The speaker spent significant time at Te Whetū-o-te-Rangi Marae, reflecting a deep connection to Ngāti Pūkenga iwi and Māori education.
• 🔤 The speaker's surname, Hotere-Barnes, symbolizes the merging of Māori and Pākehā heritages, reflecting a treaty relationship.
• 🤔 The speaker began to feel different at age 12, questioning their place between Māori and Pākehā communities.
• 📚 The speaker's professional and personal life is shaped by research on how Pākehā can work with Māori in mutually beneficial ways.
• 🗣️ Increasing numbers of non-Māori are learning Te Reo, but it's important to reflect on the reasons behind this trend.
• 🔍 There is a need to understand when and why to use Māori customs like tikanga and karakia to avoid losing their meaning.
• 😨 Many non-Māori fear using Te Reo incorrectly, leading to inaction and what the speaker calls 'Pākehā paralysis'.
• 💬 Building trust in relationships with Māori is crucial to overcoming fear and creating meaningful dialogue.

Q & A

What is the main issue discussed by Alex in the script?

The main issue discussed by Alex is the presence of racism in Tauranga and the need for a committed relationship between different ethnic groups to address the damage of colonization.

What is the significance of Te Whetū-o-te-Rangi Marae in the script?

Te Whetū-o-te-Rangi Marae is significant as it is a place where Alex and his twin brother spent a lot of time, attending kōhanga reo, kura kaupapa, and bilingual education, indicating its importance in their cultural upbringing.

What does the term 'Hotere-Barnes' represent in the script?

The term 'Hotere-Barnes' represents the merging of two cultures and families, with 'Hotere' being from Alex's wife's side, symbolizing her integrity and people, and 'Barnes' representing Alex's own heritage.

At what age did Alex start to feel different and why?

Alex started to feel different at around age 12 when he realized he didn't have any Pākehā friends and began to feel anxious about not fitting in with either Māori or Pākehā.

What is the purpose of Alex's research into how Pākehā can work with Māori?

The purpose of Alex's research is to explore how Pākehā can work with Māori in mutually beneficial ways and to understand how to be an honorable Pākehā in the context of a treaty relationship.

Why is the increase in non-Māori learning Te Reo and enrolling in Māori language programs a point of discussion?

The increase is discussed to highlight the need for introspection among non-Māori about their motivations for learning Te Reo, questioning whether it is out of genuine interest or simply because it is expected.

What is the importance of understanding 'tikanga' in the script?

Understanding 'tikanga' is important because it helps non-Māori to engage appropriately with Māori customs and traditions, and to avoid misappropriation or misunderstanding of cultural practices.

What does the term 'Pākehā paralysis' refer to in the script?

The term 'Pākehā paralysis' refers to the fear and anxiety experienced by Pākehā when engaging with Māori culture, leading to inaction due to the fear of making mistakes or being tokenistic.

How does Alex suggest overcoming 'Pākehā paralysis'?

Alex suggests overcoming 'Pākehā paralysis' by acknowledging the fear, understanding that making mistakes is part of the learning process, and building trust through genuine relationships with Māori and remembering one's intentions.

What is the role of non-Māori in the vision of a new way of being together as described in the script?

The role of non-Māori is to engage in a respectful and understanding manner with Māori culture and history, to learn from Māori without claiming to be experts, and to contribute to a shared vision of unity and respect.

What are some indicators of racism mentioned by Alex in his experiences?

Some indicators of racism mentioned by Alex include being listened to more in meetings because of his appearance and social status, and being treated preferentially in social settings when with Māori friends.

Outlines

00:00

🌿 Embracing Biculturalism and Overcoming Racism

This paragraph delves into the speaker's personal experiences growing up in Tauranga, reflecting on the societal disconnect from Māori culture and the resulting racism. It emphasizes the need for a respectful and committed relationship between different ethnic groups to combat racism. The speaker, Alex, discusses his upbringing in Māori educational institutions and the significance of his surname, which represents a union of two cultures. He also recounts his struggle with identity and the influence of his father's decisions on his life, leading him to research how Pākehā can work with Māori in a mutually beneficial manner. The paragraph concludes with Alex's current work in fostering bicultural relationships and the importance of understanding and respecting Māori customs and language.

05:02

🤔 Navigating Pākehā Paralysis and Cultural Engagement

In this paragraph, the speaker addresses the concept of 'Pākehā paralysis,' which refers to the fear and hesitation experienced by non-Māori individuals when engaging with Māori culture, often due to concerns about making mistakes or misappropriating cultural practices. Alex discusses the importance of overcoming this paralysis not by avoiding action but by acknowledging the possibility of making mistakes and learning from them. He stresses the need for individuals to understand the history and stories of Māori people and to find a middle ground in cultural interactions. The paragraph highlights the speaker's personal journey with learning Te Reo and the challenges faced when navigating cultural spaces. It concludes with a call for collective responsibility in fostering a new way of being together, emphasizing that everyone, regardless of their ethnicity, has a role to play in this process.

Keywords

💡Tauranga

Tauranga is a city in New Zealand and is the setting of the video. It is significant as it represents a place where the speaker grew up and experienced a disconnect from Māori culture, which is a central theme of the video discussing the presence of racism and the need for cultural integration.

💡Māori

The Māori are the indigenous Polynesian people of New Zealand. The video discusses the importance of acknowledging and integrating Māori culture and language into society to combat racism and create a more harmonious relationship between different ethnic groups within New Zealand.

💡Colonisation

Colonisation refers to the act of a more powerful nation taking control over a less powerful one, often resulting in the suppression of the indigenous culture. In the video, the damage of colonisation is mentioned as a root cause of the ongoing presence of racism and the need for a committed relationship between different peoples.

💡Te Whetū-o-te-Rangi Marae

Te Whetū-o-te-Rangi Marae is a Māori meeting ground mentioned in the script, representing a place of cultural significance. It is used as an example of where the speaker and his twin brother spent time, immersing themselves in Māori culture and education.

💡Ngāti Pūkenga

Ngāti Pūkenga is an iwi, or tribe, within the Māori community. The Marae mentioned in the script is from this iwi, indicating the specific cultural heritage and community ties that are important to the speaker's identity and the video's narrative.

💡Kōhanga reo

Kōhanga reo is a Māori language nest, an early childhood education center where the Māori language is the medium of instruction. The speaker mentions attending a kōhanga reo, which is part of his personal journey and the broader theme of Māori cultural education.

💡Kura kaupapa

Kura kaupapa is a Māori language immersion school that follows a Māori philosophical approach to education. The speaker's attendance at such a school is highlighted to emphasize the importance of Māori education in his upbringing and the video's theme of cultural integration.

💡Bilingual education

Bilingual education refers to the use of two languages as mediums of instruction in schools. The speaker mentions receiving bilingual education at Mt. College, which is part of the broader discussion on the value of language learning and cultural understanding.

💡Pākehā

Pākehā is a term used in New Zealand to refer to individuals of European descent. The video discusses the speaker's experiences as a Pākehā and the challenges and responsibilities associated with understanding and engaging with Māori culture.

💡Tikanga

Tikanga refers to the traditional Māori customs and protocols. The video raises questions about when and how to use tikanga, such as starting a meeting with a karakia, which is a Māori prayer, and the importance of understanding the cultural significance behind these practices.

💡Karakia

A karakia is a Māori prayer or blessing used in various contexts, such as before a meal or to start a meeting. The script discusses the importance of understanding why a karakia is used and the potential for misuse or misunderstanding without proper cultural knowledge.

💡Te Reo

Te Reo Māori refers to the Māori language. The video addresses the increasing number of non-Māori learning Te Reo in schools and the importance of understanding the motivations behind this trend, as well as the challenges and fears associated with language learning.

💡Pākehā paralysis

Pākehā paralysis is a term used in the script to describe the fear and anxiety experienced by Pākehā individuals when engaging with Māori culture, due to concerns about making mistakes or misappropriating cultural practices. The video discusses overcoming this paralysis as part of building respectful relationships.

💡Ngā Pōtiki hapū

Ngā Pōtiki hapū refers to a local Māori community or sub-tribe the speaker is working with. The script uses this as an example of engaging with the local community and the importance of understanding and respecting local customs and relationships.

💡White supremacy

White supremacy is the belief that white people are superior to other races. The video touches on the historical importation of such beliefs and their impact on education and societal structures, as well as the speaker's personal experiences with racism.

💡Tokenism

Tokenism refers to the practice of making only a symbolic effort to include members of a minority group without genuinely addressing their concerns or needs. The script discusses the fear of being tokenistic and the importance of genuine engagement and understanding.

Highlights

Growing up in Tauranga without any involvement in Māori culture signifies living in a racist society.

The damage of colonization is undeniable, and an honorable relationship between Māori and Pākehā is needed to combat racism.

Te Whetū-o-te-Rangi Marae is a significant cultural site for the speaker and their twin brother.

The speaker's surname, Hotere-Barnes, symbolizes the union of their and their wife's Māori heritage.

Feeling different at age 12 due to lack of Pākehā friends led to questioning the choice of attending Māori schools.

The speaker's father reassured them that attending Māori schools would be beneficial in the long run.

Research into how Pākehā can work with Māori in mutually beneficial ways and being an honorable Pākehā is a significant part of the speaker's professional life.

Non-Māori learning Te Reo and enrolling in Māori language programs is increasing, but the reasons behind this need to be questioned.

The use of tikanga and karakia should be deliberate and meaningful, not just a formality.

Fear of mispronouncing Te Reo or misappropriating Māori culture is valid and can lead to inaction.

The concept of 'Pākehā paralysis' is a personal struggle for the speaker in their journey of learning and engaging with Māori culture.

The speaker works with Ngā Pōtiki hapū and a local primary school to improve community engagement.

Importation of a strict European learning system and beliefs in white supremacy have negatively impacted Māori culture.

The speaker's physical appearance and ability to speak Māori grants them a certain level of privilege and influence.

The speaker believes that Pākehā paralysis can be overcome by understanding and embracing the fear of making mistakes.

There is no checklist for engaging with Māori culture; instead, it requires understanding, listening, and remembering one's intentions.

The speaker emphasizes the importance of not needing to become an expert in Te Reo or tikanga Māori, but understanding and respecting the Māori people's history and stories.

The vision is for everyone, Māori, Pākehā, and non-Māori, to find a new way of being together and meeting in the middle.

Transcripts

- [Alex] You can grow up here in Tauranga

and have nothing to do with anything Māori.

And until that changes, we live in a racist society.

(contemplative music) (birds chirping)

- The damage of colonisation is irrefutable,

and so until we create an honourable, committed relationship

between our peoples, racism will be present.

(suspenseful music)

We are in Te Whetū-o-te-Rangi Marae

from Ngāti Pūkenga iwi

My twin brother and I spent a lot of time here.

In fact we went to the kōhanga reo just outside,

and then kura kaupapa

and then bilingual education at Mt. College

- [Interviewer] How did you get that surname?

- Hotere-Barnes.

My wife is from Ngāti Maniapoto, from Hangatiki

but also is a Hotere from Te Aupōuri.

The Hotere name is her side, her integrity, her people.

And the Barnes is my people, my integrity, coming together.

It has got quite a significance in relation to

living a treaty relationship, very intimately

I started to be aware that I was a bit different at

about age 12 when I realised I didn't have any

Pākehā friends and started to feel quite anxious

about not fitting in with Māori or Pākehā.

And I started to ask my Dad,

why did you do this?

Why did you sent us to these Māori schools?

And he would just comfort us and try and reassure us

and say, you'll thank me when you're older.

So that shaped my professional life and my personal life

and so I've done research into how Pākehā can work

with Māori in ways that are mutually beneficial.

And how to be an honourable Pākehā.

So it's very significant for me to be able to come back

and have this conversation here.

More and more non-Māori are learning Te Reo in schools

more and more non-Māori are enrolling in

Māori language programmes.

But we need to be asking ourselves

why are we doing this?

Because we don't often pause and

ask ourselves those questions,

we just think we have to do it.

Another one is when should we use tikanga and

when shouldn't we use tikanga?

When do we use a karakia to start a meeting?

Or to bless food?

I was in a workshop a few years ago and

I said to them,

'Okay, I'm in your house,

how do you guys wanna roll?'

And then a Pākehā woman said

'We should start with a karakia.'

And I said 'oh, okay why?'

and everyone went...

'I don't know.'

If we don't have those conversations about why?

Then we risk losing the meaning behind a Karakia.

I'm working with people who are really afraid

to use Te Reo because they're worried that they going to

pronounce things incorrectly or

misappropriate an understanding

and those fears are valid, actually.

Some Māori say 'Hey you're giving it a go,

That's what matters'.

Some Māori say 'You can't pronounce something? Don't do it'.

There's no real consensus and it can feel like

you don't fit either way.

And so the end result is inaction

and a fear that we're gonna stuff it up.

That to me is paralysis right there.

This notion of Pākehā paralysis it's something

I really relate to.

In my own experience of being Pākehā

learning Te Reo,

being challenged about that,

becoming rigid,

becoming fearful.

So how can we be trusting in ourselves that

when we're in relationship with Māori

it doesn't have to be a fearful relationship

and that's what I'm trying to work with others on.

(school bell rings)

(kids talking)

I'm working with Ngā Pōtiki hapū

with a local primary school,

about how they engage with their local

whānau that attend the school

and their local community .

We saw the importation of a very strict

European way of learning.

We became subject to some beliefs around

white supremacy and around an ideology that said

'I am right and the only way to do things is through me

and to be like me.'

When I'm meeting with officials in my work

because I'm middle class,

I'm able bodied,

I have blue eyes and I'm tall,

that has currency.

Not only am I of the majority culture

but I speak Māori.

'Kei te pai hoki tērā - (That's all good)'

I get listened to,

they don't.

I've seen it happen in meetings

people defer to me.

When we go out for dinner,

you know I'm with Māori friends,

I'm treated first.

Those are all indicators of racism.

So initially I was like,

Pākehā paralysis is really bad and we need

to get rid of it.

Because is an impediment to how we work together.

But my thinking's changed a bit and

actually we can learn from that.

I don't think I'll ever get rid of it

the trick is to find new ways to move beyond the paralysis.

I'm very reticent to say

you should do this and this and this,

there's no checklist.

When it comes up for someone and they become afraid

that they're gonna get it wrong or

they're confused or they're gonna be tokenistic

Instead of not doing anything,

actually pausing and going

I'm gonna get it wrong,

that's part of the work,

but how can I pick myself up and trust that

I'm here for the right reasons and that's

where my relationships with Māori are really important

I need to listen to them,

and I need to remember too why I'm doing what I'm doing

and who I am.

Those questions help us work through paralysis.

(waves crashing)

You don't need to become an expert in Te Reo

and tikanga Māori,

but you do need to understand that

there are people and stories here who've been

here a lot longer that you have and

there's a wealth there.

So it's that space of where do we meet in the middle?

To me that is the vision that we move into

a new space and a new way of being together.

This is about everyone,

Māori, Pākehā, non-Māori, we all have a role to play.