3.5 Case Studies with Tūrangawaewae and Te Awamārahi Marae
3.6.1 Traditional Tribal Structures: Sustaining the People for over 150 Years
Traditional tribal structures of Waikato-Tainui include Te Kīngitanga (the Māori King
Movement), the spiritual belief in Paimārire, and associated hui such as Poukai and
Koroneihana. These structures have proven to guide, unite and sustain the Māori people for over 158 years. Te Kīngitanga was instrumental in acquiring the Waikato Deed of Settlement 1995, which resulted in Waikato-Tainui being the first iwi to settle directly with the Crown. The Settlement also reflects the acknowledgement by the Crown of the illegal confiscation of tribal land during the land wars in the 1860s. Prior to the arrival of British settlers to New Zealand, each iwi maintained traditional tribal structures and processes that sustained the people and the natural environment for many centuries. With the arrival of the colonising forces, western authorities deliberately dismantled many tribal structures, which were believed to be a threat to acquiring Māori land and resources. Through ASCT, this research emphasises the need for iwi to revive many traditional tribal practices, which were devised by highly skilled tribal leaders and tohunga over many generations. These tribal structures are essential to strengthen the cultural integrity and uniqueness of iwi, which have been compromised by the effects of colonisation, assimilation, land alienation and poverty. The tensions and competing dynamics between western and Māori views on economic development are shown in Figure 24, which highlights the differences between the individualistic western philosophy adopted by TGH and a tribal collective approach.
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Tensions, Competing Dynamics or Dualities that Impact on Sustainable Tribal Economic Development
Figure 24:
(Source: Smith et al, 2015:124)
Western Economic
Theories Māori cultural, social, environmental
development
Wealth
creation Social, environmental
and Cultural development
Social leadership in
economics Cultural leadership within iwi
Individual rights
& freedoms Collective rights &
obligations
Single development
projects Overall economic
strategy
Western based law
154 Paimārire
While politics played a major part in the formation of Te Kīngitanga, there was, and still is, also a strong spiritual component. Paimārire is founded on peaceful beliefs and spiritual faith is the official religion of the movement which has been described by some observers as a fusion of honoring ancestors, Christian doctrine, Māori mythology and Māori beliefs in the millennium. Paimārire was created by Kīngi Tāwhiao to provide spiritual guidance and hope at a time of extreme hardship faced by the tribe following Raupatu, and it continues to spiritually uplift and guide the Waikato people today (Mahuta, 1978:36).
This custom has continued, as does the belief in one God. The position of king is not hereditary, yet the Te Wherowhero lineage has remained unbroken right through to the present Māori King, Kīngi Tūheitia, as shown below (Kiingitanga, 2017).
Succession of Kīngitanga Leaders
Pōtatau Te Wherowhero 1858 - 1860 Kīngi o te Tika Tāwhiao 1860 - 1894 Kīngi o te Maungārongo Mahuta 1894 - 1912 Kīngi o te Rangimārie Te Rata 1912 - 1933
Ko te taupoki whakamarie o te tapenakara
Koroki 1933 - 1966
Te Mana Motuhake o ngā waka katoa o te motu
Te Atairangikaahu 1966 - 2006
Kuini na te ao katoa
Tūheitia 2006 - present
Waikato as Custodians of Te Kīngitanga
It is known by iwi that Waikato are not the ‘owners’ of Te Kīngitanga, although Waikato have been custodians of the movement on behalf of iwi since 1858. At the funeral and passing of Te Arikinui Te Atairangikaahu in August 2006, it was raised amongst the many iwi present that custodianship of Te Kīngitanga was available for all iwi to accept. However, after much discussion and deliberation, only Ngāpuhi expressed interest in undertaking the prestigious role. In response to Ngāpuhi’s request, iwi raised concern about the fragmentation of Ngāpuhi as an iwi, who have difficulty reaching consensus in
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relation to tribal political matters. Therefore, it was agreed that Te Kīngitanga remain with Waikato as custodians of the movement until Kīngi Tūheitia is succeeded.
Since Pōtatau’s reign, there have been six leaders, guided by Te Kāhui Ariki (paramount family), Te Kaumārua (council of twelve) and the Runanganui (tribal
council). Te Kaumārua is a traditional body of kaumātua who act as advisers to the
head of the movement with regard to matters of kawa (etiquette and procedure) and policy-making in general. Te Kāhui Ariki are generally defined as the descendants of Tāwhiao, although in real political decision-making terms this tends towards the more senior lines of the aho ariki. Te Runanganui is the most dynamic and politically-oriented institution within the movement, made up of delegates from local marae committees (Mahuta, 1978:36).
These traditional tribal structures are critical to the future growth and survival of Te Kīngitanga, to ensure that leadership is well protected and guided at all times, to ultimately strive for the benefit of the people. Over the years, various groups and individuals have attempted to solicit support from the King Movement on all forms of political issues. The dilemma facing the movement is to what extent can its leaders be seen as just another pressure group (Mahuta, 1978:41). However, regardless of the challenges facing the movement, it is critical for Māori to retain traditional tribal structures such as Te Kīngitanga, which provides meaning and direction for the tribe. Although the movement offers unification for Māori today, it also allows iwi to share the history and unique significance of Te Kīngitanga with the rest of the world. The movement reflects the distinct identity of the Waikato people and its continued survival, despite attempts by government to remove the tribal structures of the past, and assimilate Māori into mainstream society. Other prominent and peaceful tribal structures that iwi need to uphold and continue to celebrate include the Rātana and Ringatū movements.
Te Kīngitanga Gatherings
Te Kīngitanga hosts many hui each year, mainly within the Waikato region, but increasingly out of the area as other tribes acknowledge Te Kīngitanga. The two main gatherings sponsored by Te Kīngitanga are the Poukai and the annual Coronation (Salmond, 1976:203). At Tūrangawaewae Marae, Te Kīngitanga has hosted numerous national events for many international leaders and indigenous tribal leaders throughout the world.
156 Poukai
The Poukai gatherings were instituted by Kīngi Tāwhiao, shortly after he returned from England in 1884, having unsuccessfully asked the British Government for the return of unfairly confiscated Māori lands. The Poukai served as a regular gathering for the King’s followers (Salmond, 1976) after the Waikato land wars. The tongi left by Kīngi Tāwhiao in reference to the Poukai is:
“Ka whakatūria e au tēnei tāonga hei āwhina i te pouaru, te pani me te rawakore. He kūaha, whānui kua pūare ki te puna tangata me te puna kai”.
“I have instituted this treasure [the Poukai] to embrace the widowed, the bereaved and the destitute. The door is opened wide, for the multitudes of people and the bounty of food”.
Subsequently, the Poukai is seen as a means of bringing together “te pouaru, te pani me te rawakore” “the widowed, the bereaved and the destitute” (Mahuta, 1995:27).
It is said that Tāwhiao was a peaceful and loving man and Poukai can be understood in this context as bringing people together to share, to grieve, to feast, and to be united with a strong emphasis on manaaki tangata (looking after people) (Mahuta, 1995:32). The modern Poukai takes the form of a circuit of 29 marae, mainly within the Waikato. However, Poukai are also held among other tribes such as Hūria Pā in Tauranga, Kokohinau Marae in Te Teko, Poutū Marae in Shannon and more recently, Tāheke Marae in Rotorua. The Poukai binds the different marae loyal to Te Kīngitanga into a single unity, and also gives an opportunity for kawe mate (deaths to be carried) from one marae to another (Salmond, 1975:204). Today the Poukai has evolved into a forum where people can visit Kīngi Tūheitia, to raise, discuss and debate issues of importance, to recall the sayings of past generations to retell history, and to share tribal knowledge (Mahuta, 1995).
Koroneihana
Today the Koroneihana, held at Tūrangwaewae Marae, calls together all Māori to discuss important issues while bringing together a highly regarded genealogy. It invites visitors throughout the world to join and celebrate the unique customs of Te Kīngitanga (TPK, 2015).
Te Kīngitanga is one of New Zealand’s longest-standing political institutions, founded 158 years ago. Te Kīngitanga continues to uphold enduring ideals, customs and traditions. Its priorities are listening to the voice of the people, supporting freedom of worship and speech, and working together so that Māori
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and Pākehā can live in harmony. Although Te Kīngitanga is not recognised by Pākehā and government as a legally binding institution, Te Kīngitanga continues to remain a unifying force for all Māori who seek unification today (Kiingitanga, 2017).
“E tū ana Te Kīngitanga i ēnei wā i roto i tōnā pōharatanga”
“The King Movement continues to sustain the people today despite the poverty of the people”
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UPOKO WHAKAMUTUNGA
CHAPTER CONCLUSION
The history of indigenous people everywhere has been one of underdevelopment through the appropriation of economic surpluses and unequal exchange in the marketplace (IISD, 1992:25).
If indigenous people everywhere are to survive as a distinct people, they must have access to and control over a land base, simply because culture and economy are indivisible. Westerners tend to equate culture with language or other outward manifestations such as dress, music, dance and art. However, our culture is more than this. It is a way of life. Indigenous culture is based upon a spiritual and material dependence on the land. To the degree that this relationship is severed, indigenous culture will disappear (Clarkson et al, 1992:56).
The slogan that Tainui Group Holdings has recently used to promote the company is the whakataukī of Princess Te Puea Herangi, ‘Kia tupu, kia hua, kia puāwai – To grow, prosper
and sustain’. However, this research argues that TGH has made limited investment in
sustainable initiatives to support the wellbeing of Waikato-Tainui. The main focus of the tribal organisation to date has been financial returns. Over the past 21 years, since the signing of the Deed of Settlement 1995, TGH has provided relatively few job opportunities for Waikato-Tainui descendants, with the exception of the recent investment in ‘Go-Bus’ in 2014. Those tribal members who have secured positions within current tribal investments have obtained employment due to individual effort and achievement.
With regard to the structure of the tribal economy, senior management of TGH use a hierarchical, mainstream corporate approach to govern the company, with little or no direct communication and/or collaboration with tribal members. The Chairman and CEO of TGH both have a background in agriculture, which is one of the main industries contributing to the pollution of the Waikato River and the natural environment, thus undermining tribal values and beliefs. The governance group is comprised of Pākehā males, with the exception of Tama Potaka, who descends from external iwi. Evidence suggests that TGH’s use of a hierarchical ‘top-down’ approach has created little success for collective groups such as Waikato-Tainui. A western hierarchical approach is designed to maintain control and dominance over tribal members and their assets, which primarily benefits those at governance level. Tribal wellbeing has shown little improvement over the 21 years since
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the signing of the Waikato Raupatu Deed of Settlement 1995, which reflects a failing governance system. By comparison, a model for sustainable tribal economic growth uses a cyclical and transparent approach that emphasises the interrelationship between whānau, economic goals and development, aspirational outcomes and the Waikato-Tainui pathway to success.
Overall, despite the differing views between Te Arataura and TGH, the response from Waikato-Tainui governance is generally positive about the potential development of ASCT in the Waikato. Although governance has highlighted the challenges and requirements for such an investment, it is vitally important to ensure the direct involvement of whānau, marae and hapū throughout the initial planning, operation and delivery processes for ASCT enterprises. All due diligence, feasibility studies and planning to identify the ideal location, consents, risks and costs will need to be undertaken before any development can proceed. However, the product must be delivered by indigenous peoples with a cultural element and a sustainable long-term focus.
The results from case studies conducted with marae reveal that there is unanimous support from both marae for investment in ASCT along the Waikato River. The major responses from Tūrangawaewae Marae descendants included the need to help the people, to look after the marae, and to preserve the natural environment. The major findings from Te Awamārahi Marae indicated that the settlement is about helping the people, and everyone must clean up the natural environment, not only iwi. The tribe has not done anything like ASCT before, but it can be successful if it is managed correctly.
Traditional tribal structures of Waikato-Tainui include Te Kīngitanga (the Māori King
Movement), the spiritual belief embodied in Paimārire, and associated hui such as Poukai
and Koroneihana, which have proven to unite and sustain the Māori people for over 158 years. Te Kīngitanga was instrumental in acquiring the Waikato Deed of Settlement 1995, which resulted in Waikato-Tainui being the first iwi to settle directly with the Crown. Prior to the arrival of British settlers in New Zealand, each iwi maintained sustainable tribal structures and processes that sustained the people and the natural environment. With the arrival of the colonising forces, western authorities deliberately dismantled many tribal structures, which were believed to be a threat to acquiring Māori land and resources. Through ASCT, this research emphasises the need for iwi to revive many traditional tribal practices, which were devised by highly skilled tribal leaders and tohunga over many generations. These tribal structures are essential to strengthen the cultural integrity and uniqueness of iwi, which have been compromised by colonisation, land alienation and poverty.
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Te Kīngitanga is one of New Zealand’s longest-standing political institutions, founded 158 years ago. Although Te Kīngitanga is not recognised by Pākehā and government as a legally binding institution, Te Kīngitanga continues to remain a unifying force for all Māori who seek unification today.
Te Kīngitanga stands for the love we bear for one another. It tells when we are right and what is right. It stands for mana motuhake, the importance of our faith in ourselves under God. It draws us back, always to have respect for orderly conduct according to both Māori custom and the law of the land which came with the Treaty that was signed by two people during the reign of Queen Victoria (Te Arikinui
Dame Te Atairangikaahu at the 35th Coronation anniversary celebrations at
Tūrangawaewae) (Mana, 2001:52-53).
As Māori culture is the second main reason why international guests visit New Zealand, following the natural landscape, Waikato-Tainui and other iwi are in an ideal position to lead this major growth industry. I believe it is vital to recognise and celebrate the unique attributes of Waikato-Tainui to deliver an authentic cultural experience through Te Kīngitanga. An experience of this kind would be timeless, unique, traditional, sustainable and would not be found in any other country in the world.
Chapter Four provides a discussion of the research and highlights the challenges to and processes needed for success, based on the experience of fourteen successful Māori tourism providers throughout New Zealand. This discussion is significant for this research as it provides a local, regional and national context for the success of new Māori tourism businesses, such as ASCT, in regions throughout New Zealand. Chapter Four also analyses and discusses the challenges and success factors associated with sustainable indigenous tourism worldwide, to provide a global context of best-practice in indigenous tourism. Chapter Four then investigates government tourism organisations and the influence of Māori involvement in tourism, to discuss whether the New Zealand government has recently adopted ‘Sustainable Tourism’ as a marketing ploy to attract international tourists to New Zealand. The final part of the chapter discusses the challenges faced by Māori and indigenous peoples in terms of intellectual property rights, government’s recent involvement in accessing international investment to control Māori in tourism, and the challenges faced by indigenous people in pursuit of long-term and successful indigenous tourism.
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UPOKO TUAWHĀ
CHAPTER FOUR
Te Ia o te Wai – The Purpose and Direction
“Kotahi te kōwhao o te ngira e kuhuna ai te miro mā, te miro pango, te miro whero. I muri, kia mau ki te aroha, ki te whakapono, ki te ture o te
atua (Adams, 1998)”
“Through the eye of the needle pass the white threads, the black threads, and the red threads. Afterwards, looking to the past as you progress, hold
firmly to your love, your faith and the law of god” – Kīngi Pōtatau Te Wherowhero1770-
1
860Discussion
From a philosophical viewpoint, the whakataukī above can be seen as a metaphor for the interrelationship between the indigenous tourism providers chosen as case studies in this research. The overlapping threads of two multi-layered structures represent the influence f government tourism organisations on Māori tourism development in New Zealand. ‘Te ia o te wai, the purpose and direction’ provides a discussion of case studies with fourteen successful Māori tourism providers throughout New Zealand, sustainable indigenous tourism operators in the United States of America, Australia and Canada, and New Zealand government tourism organisations.
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This whakataukī originated with Pōtatau Te Wherowhero, the first Māori King, who at the birth of Te Kīngitanga movement spoke of strength and beauty through both unity and diversity, by alluding to the woven tukutuku. The whakataukī suggests that individual threads are weak, but through the process of weaving they become strong. It also alludes to the notion that individual colours tell no story, but woven together collectively they become beautiful, and meaningful (Office of the King, 2013).
Te ngira (the needle) is symbolic in this whakataukī, and represents the centre of this research and the potential development of ASCT in the Waikato region. Ngā miro (the
threads), symbolise the alignment of indigenous tourism providers and government tourism
organisations during the research process. The threads can be interpreted as multiple levels or tiers. As researcher, I explore the use of this whakataukī as a multi-layered framework to integrate an indigenous research approach with an ideal contemporary approach.
4.1
Introduction
Indigenous tourism encompasses a wide range of experiences, including cultural tourism, ecotourism, adventure tourism, gaming, resorts, and other related services (Bunten, 2010:285). Today’s travellers are attracted to many global destinations because of the opportunity to interact with and learn from other cultures. Visitors to Australia can meet an aboriginal guide who will help them feel a spiritual connection in a memorable outback experience (New Zealand Māori Tourism Society, 2012). In the United States, visitors to the ancient desert wonders of Monument Valley can enhance their experience in a Navaho- run hotel, enjoying indigenous cuisine while learning about the cultures of the Native American groups (Coates, 2004). In New Zealand, tourists are often welcomed into a ceremonial community marae, a communal or sacred centre that serves a religious and social purpose in Polynesian societies (New Zealand Māori Tourism Society, 2012). Globally, indigenous peoples are those groups protected under international or national