Conflict Resolution Among the Maori People

The Maori people of New Zealand are by no means immune to conflict. Like all other humans, fighting and disputes occur within the Maori culture. However conflict resolution is a key concept in distinguishing cultures from one another, and the handling of disputes with the Maori is as unique as it is Maori. An old Maori saying is “the past is not found in days gone by, but in the days that sit in front of us.” (peace.ca) This means that the actions of the past affect us now and in the future.

A major concept to understand Maori conflict is the importance of mana and tapu. Mana is the honor and prestige one has from birth, from good deeds, and from what is achieved by the whole community one may live in. Tapu is the sacred social and spiritual code and moral system that the Maori follow. These two ideas are important to the collective-based culture of the Maori, where the actions of one affect everyone’s mana and cause consequences for the entire group.

Conflict can arise from any number of incidents, most of which can happen in any other culture. Murder and theft of course are some of the biggest conflicts that could arise, but  even actions such as insulting your sister’s husband or misbehaving as an act of revenge carried heavy prices on not just the person but for the whole community.

For lesser offenses or issues, a traditional means of handling it is for a korero or talk to be held among the community. During the korero, one person would begin the dialogue that would not talk about the issue of concern directly but would begin to air out the thoughts and feelings of those present. Each person would be allowed to continue the dialogue after one another, adding to what has been said instead of seeking counter points to previous statements. While these talks were held, this was also an opportunity to gain mana as the Maori valued memory and oral communication skills, and those who could remember the most and speak the best were well revered by the group. By the end of the talks, a consensus would eventually be made on the issue, often without even having spoken of the issue directly. While older Maori favor this method, younger generations often dislike this tradition, preferring directness like many western cultures.

As for what a resolution could mean, there was a variety of options traditionally. Serious offenses would warrant death in pre-modern times. For insulting your sister’s husband, if he lived with another group, you would be forbidden from seeing your sister again for as long as you lived. In pre-colonial times, if two groups of Maori were in a dispute, an acceptable means of settlement would be for one group to leave the territory, not as a sign of weakness but as humility to preserve peace. Whatever the settlement may be though, its effects can be passed from generation to generation. The sins of the grandfather can follow down to his grandchildren. Mana was seen as timeless, which made it even more important for everyone to do there best to avoid conflict causing actions. While the Maori could possibly be seen as avoiding conflict, they were more concerned with cooperation, and would settle a dispute in whatever way was necessary.

Of course not every Maori conflict can be handled by a trip to the nearest volcano.

Sources:

http://www.peace.ca/indigenouspeoples.htm

Click to access mdr2006.pdf

Click to access dispute_res.pdf

http://www.gonemovies.com/WWW/Hoofd/A/PhotoLarge.php?Keuze=Return87&Age=&Sort=

Maori and Collectivism

Maori family relationships are based on  centuries old traditions and customs that originated from their Polynesian ancestry. The Maori are divided into several iwi or tribes, which are further divided by hapu or subtribes based on ancestry. Within these hapu are the several whanau or family units that make up the Maori.

Maori family relations are different than what many Westerners may be used to. While there are male and female cultural roles, Maori may inherit property from their mothers as well as their fathers. This is just one of the ways on how Maori families differed from European families. While having some individualistic tendencies, the Maori are collectivistic and look towards their hapu’s well being, where adoption  is perfectly acceptable in order to preserve kinship amongst the Maori.

Everyone contributed and worked at a task they were best suited for. Rank was determined by how much a person had contributed to others. Tohunga, or a specialist, was one who was a master at their trade, such as a jade carver or fisher, though they would not spend all their time in their trade as to help out with whatever was needed in their home. The one person who would surpass the rest would be the ariki, or chief, whose mana, or prestige, of his predecessor meant he was meant to lead the hapu.

Amato Akarana, Chief of the largest Maori tribe in New Zealand. Also knowledgeable in where to get a good tattoo.

Mana was a crucial part of Maori life. It was essential as it was from the gods, and it was the very reason for their existence. Loss of mana would result in failed crops and doom on the battlefield. While everyone had their own personal mana, there mana would directly affect the mana of the hapu. This would dictate how everyone acted, causing them to act their best in order to preserve their hapu, and those who deviated from this would alienate themselves from the rest of their hapu. This has made respect and collectivism important to the Maori in their culture.

Sources:

http://www.teara.govt.nz/en/1966/maori-social-structure/2

http://www.justice.govt.nz/publications/publications-archived/2001/he-hinatore-ki-te-ao-maori-a-glimpse-into-the-maori-world/part-1-traditional-maori-concepts/maori-social-structures

http://www.maori.info/maori_society.htm

 

Nonverbal Communication

Everywhere in the world, among every culture in existence, nonverbal communication is a key part in communication in all forms of communication. If you ever read a letter, email, or text message and experienced miscommunication or even drama because the message written was not interpreted as the sender intended, then you understand how non-verbal communication can influence messages. Now while it can mean more in some societies than others, it is always a crucial part to understanding the full meaning of what is said.

New Zealand is no different than any other country. Non-verbal communication plays a big role in local communication, but for those who were raised in Western Cultural norms, they are in an advantage in understanding how to speak Kiwi without speaking it.

The first thing to understand is how the average Kiwi acts. New Zealanders are fairly reserved, and not actively outgoing. However to say they are shy is incorrect. The quickest way to open up to them is a good smile, which often fills in the place of a warm handshake. Simple formalities and Western manners will go a long way, as they believe honesty is the best policy, keeping the context as simple as possible, and will open up on almost any topic one wishes to discuss. Eye contact is important, staying focused on the point, and treating each other as friends even if you have just met the other will make the average Kiwi trust you and accept you.

However, the the native Maori are a different story to tell. Their culture is a much richer story with years of history and ceremony behind it. Two gestures in particular worth pointing out are the greeting one receives when entering a Maori village as a stranger, and the “Hongi,” the proper greeting of the Maori.

When entering a Maori village, a group of warriors may challenge the visitor, appearing to threaten them with spears, shout loudly, and make angry faces to frighten the stranger. Then a token, often a leaf or coin is set down in front of the warriors, which the visitor is supposed to take. However in order to be accepted by the village, the visitor cannot break eye contact with the warriors, as this is a test, and maintaining eye contact as you approach them and take the token is a sign of one’s courage, which is a favorable trait among the Maori.

The “Hongi” is more personal, and is reserved for those accepted within the Maori village. It replaces a handshake, and works for people of all sexes, rank, and age. It is done by pressing one’s forehead and nose against that of the person they are greeting, bringing the two close together, something Westerners and those with large personal space bubbles are unfamiliar with.

To see these greetings, follow the youtube links provided!

(30 second mark)

 

 

 

Sources:

http://www.cyborlink.com/besite/new_zealand.htm

http://www.kwintessential.co.uk/resources/global-etiquette/new-zealand.html

http://acad.depauw.edu/~mkfinney/teaching/Com227/culturalportfolios/New_Zealand/communication.htm

http://www.spiritualtravels.info/articles-2/new-zealand/the-maori-welcome-ceremony/

New Zealand Storytelling

Storytelling has been a tradition since the dawn of humanity since the first sentient beings asked one another “dude awesome Mammoth  Where did you get it?” Storytelling has been an art form since, explaining the the origins of the universe, the tales of great hunts, and the legends that help make up the culture of a civilization. Story telling has not died over the years, simply evolved from sharing history by the camp fire to writing religion into books to the imaginations of a few inspiring millions with tales of the future and fantasy in movies and video games. But story telling has always been a source for the enrichment of culture.

Below is an story from Maori lore, which explains the origins of several key features in New Zealand, which is a common theme in many New Zealand legends.

“The Maori Story of Kupe and Te Wheke”

The story of Te Wheke
as told by Michael Elkington

“When stories where told to us we were always encouraged to seek out other versions, to gain an understanding, or see the events from another point-of-view. This is one such story.

A long time ago in far away Hawaikii, a Tohunga (a magic man) named Muturangi, sat brooding, thinking of his revenge upon the villagers who had banished him to the far and lonely side of the island.

Muturangi was one day by the water when he came across a wheke (octopus) feeding in the shallows. Quickly using his powers, he charmed the creature and became its master.

Muturangi would send Te Wheke, the octopus, out to catch fish and bring them back for him to eat. One day he had an idea, and told Te Wheke “go to where the villagers set their fishing nets, and take the fish that are caught in their nets, it will be easier than having to catch the fish yourself”.

Even with plenty of food, and revenge on the villagers, Muturangi was still unhappy and continued to brood.

The fishermen returned to the village without any fish at all, but worse, the nets had all been damaged, some now useless beyond repair.

“Who is taking our fish” cried one fisherman, “my net, it’s ruined” said another. The fishermen where confused so they went to find Kupe, a very respected Maori warrior to ask him what it meant.

“I will go fishing, and see what is destroying our nets and taking our fish” said Kupe. Travelling in his Waka (canoe), Kupe was upon the fishing grounds as te Ra, the sun, slowly rose to start his new journey.

Setting his net, Kupe lay in wait. Only a short time had passed when he noticed a disturbance in the water and then slowly became aware of the presence of magic.

Muturangi! – And he was using this Wheke to wreck the villagers nets and feed himself!

Kupe struck Te Wheke with his Taiaha (a long club) and a great battle ensued, Kupe was very strong and as fast as the fastest wind, his fighting skill was famous but Te Wheke had eight arms and was quick also.

On they fought, on and on, striking, blocking, spinning out of the way, again and again, sometimes the eye unable to track what was happening, arms and Taiaha spinning everywhere.

This great struggle moved across Te Moana Nui a Kiwa, the great ocean of Kiwa (the Pacific Ocean), till Kupe managed to bring Te Wheke to Te Tau Ihu (the Northern part of the South Island) and with greater effort began to land more blows against Te Wheke.

Great gouges were carved out of the land and the sea rushed-into these gouges during the titanic struggle, till Te Wheke began to weaken, and tire.

Realising his doom Te Wheke became more and more desperate to get away, the motion of his many arms backing away caused great boulders to be churned up in a long line.

Kupe could sense victory.

Leaping into the air Kupe brought all his weight to bear and delivered the mortal blow with such force that Te Wheke was killed outright, splitting him into two.

When Te Wheke was split his eyes landed in other parts of the Te Tau Ihu region. When they landed they turned to rock, one of the rocks is next to Arapawa Island in the Tori Channel and it is said to be bad luck to gaze upon the “eye of the octopus” if you are a first time traveller on the Raukawa Moana (the Cook Strait). The other eye landed at Ngawhatu, a small valley at the back of Stoke.

The full name of the valley is Nga Whatu o Te Wheke o Muturangi (The Eyes of The Octopus Of Muturangi).

Both rocks/eyes have been studied and neither are geologically compatible with their surroundings, their composition is not natural to the areas they’re in.

Today, the gouges that were carved in the land by Te Wheke are named the Marlborough Sounds, and the churned up boulders were how the Nelson Boulder Banks were formed. The Ngawhatu valley (located behind Stoke, Nelson) was so named due to the hills that were formed by the body of Te Wheke being split in two.”

This story explains some of the geography of New Zealand, which Maori legends are rich of. Similarities can be seen with Native American stories as well as Greek Mythology, incorporating gods of amazing powers with a closeness to nature. Another example can  be seen in this story which explains the story of Lake Wakatipu, one of the largest lakes in New Zealand.

“Legend of the lake”

“These deep waters of Lake Wakatipu harbour a legend of love, committment, passiong and murder. Manata was the beautiful daughter of a local Maori chief, who would not let marry her beloved Matakauri.

One day, Manata was kidnapped by the terrible giant, Matau. Her distraught father promised she would marry whoever could rescue her. Here was Matakauri’s chance. Knowing the warm nor-wester would put the giant to sleep, he followed the wind to Matau’s lair in the mountains beyond. But he could not cut the cords that trapped her. Magically, the love in Manata’s sobs dissolved them and together the pair escaped.

After they married, brave Matakauri decided to make the Wakatipu safe from Matau by setting fire to the giant’s bed of bracken during the next nor-wester. Fat from Matau’s huge body made a fire so intense it burned a hole more than 400 metres deep. Melted snow filled it to create Lake Wakatipu.

Legend has it only his heart survived and that its continuring pulse causes the lake to regularly rise and fall. Now you know why Lake Wakatipu is shapped like a giant curled up in sleep. There you see the grave of Matau.”

These stories have helped create a rich Maori history and culture, based on tales that can be impossible to believe carving the home of the Maori who made New Zealand their home long before the English.

Sources:

http://www.tourism.net.nz/new-zealand/about-new-zealand/kupe-and-te-wheke.html

http://experiencequeenstown.com/lake-wakatipu/

How to speak Elvish

So the title may be a little misleading. New Zealand actually does not speak Elvish, Orcish, the tongues of Mordor or any other language Tolkein may have came up with. (Though if you really wish to learn a phrase or two, let this ease your suffering http://www.grey-company.org/Circle/language/phrase.htm)

New Zealand, having been a a former British Colony and still a member of the Commonwealth, speaks English both in public and in private life. The two official languages of the country are English and Māori, the latter being the language of the indigenous Māori people of the islands. Though New Zealand may fundamentally share the same language as many of the readers, it has gone developed on its own just as any language develops their own dialects based on geography.

A distinctive trait that can be seen in New Zealand English vs any other dialect of English is the use of Māori words in the place of common words. Instead of “Hello,” one may hear “Kia Ora.” An example of how it would be used would be, “Kia Ora, how are you today?” Instead of speaking another language, words are used interchangeably like slang. More words can be learned at the following website:

http://www.nzhistory.net.nz/culture/maori-language-week/100-maori-words

And speaking of slang, New Zealand is anything but immune from it. While New Zealand does share some slang and reasoning behind some of their words, the two differ enough to have clear distinctions. From my own personal experience, the best way to explain New Zealand slang to those not from the country (particularly Americans) is to imagine the 1990s and 2000s in the United States with all the slang used at the time (dude, wicked, bro) and mix it with stereotypical Australian slang, and you are on the right track to understanding “Kiwi Speak” or New Zealand Slang. Of course you can always say “G’Day” (Hello) to fellow “Kiwis” as you pass by in your “old bomb” (old car) on a beautiful “arvo” (afternoon) with your “Anklebiters.” (a small child/children) The language is based on the laid back yet adventuresome attitude of the people of “Aotearoa,” (Māori word for the land that is New Zealand), but don’t take my word for it. Check out the links for more Kiwi-Speak.

http://www.nz-immigration.co.nz/lifestyle/slang-words.html

http://www.sit.ac.nz/pages/about/slang

New Zealand: A Few Basic Facts

Geography: In case you have not looked at a map in the past whenever, you can find New Zealand in the southern hemisphere about a thousand miles off the coast of Australia. Its total land mass is 267,710 square kilometers, or roughly the area of Colorado. It is a heavily mountainous region with coastal plains scattered around, similar to the landscape of Scotland or Norway, with the climate not too different from either though.

Milford Sound, South Island New Zealand.

The country itself is split up into two major islands, North and South, with smaller islands being grouped with one of the two. The two islands are part of the tectonically active zone of the Earth known as the ring of fire, with volcanoes and earthquakes not uncommon, the most recent eruption occurring in 2007 and the latest major earthquake occurring in 2011.

Hobbiton. Yes, it is a real place in New Zealand.

Government: As part of the British Commonwealth, New Zealand is a parliamentary democracy whose capital is in Wellington on the North Island. The structure and organizations of the government are similar to that of England’s, which the majority of the population is descended from. The government is currently controlled by the National Party, with Labour, Green, and various other parties involved in parliamentary proceedings.

The Beehive in Wellington, home of the Parliament while in session.

Home of the government when Parliament is not in session.

Economy: New Zealand has done fairly well in the Global economy, putting itself more upfront on the world stage. Much of its economy is based on dairy and meat production, wool, food processing, manufacturing and service industries such as tourism. However, it imports machinery, automobiles and aircraft, textiles, plastics, and oil, which help keep New Zealand moving.

Military: With no land borders and its remote location from anywhere else, New Zealand has one of the smallest militaries in the world, its air force having disbanded all combat aircraft in the past ten years. Citizens of Australia, United Kingdom, and the United States are able to serve in the New Zealand Military, which participates heavily in United Nations Peace Keeping efforts around the world. Beyond that, the Defense Force and Navy is used for costal patrols, mostly for keeping out drug runners, since amphetamines have become an issue in the country.

But is things heat up in New Zealand, they could always rally these guys, though that would probably bring up some other issues as well.

Sources:

https://www.cia.gov/library/publications/the-world-factbook/geos/nz.html

http://www.newzealand.com/us/facts/

http://www.enz.org/new-zealand-facts.html

Images are not my own.

World Views: An Understanding of Where the Author’s Views are Coming From.

                Before any talks about another culture can begin, it is always important to understand the views and beliefs of the author, and to comprehend what opinions the author may have in regards to any particular topic.

                So what are my world views? How do I see the world that we all live in? Well a good point to start from would be a little history. I was born and raised in America, but my family has always had a passion for traveling, and I have been traveling with them since I was two years old. I have developed a desire for exploration and an appreciation for the unknown. I have set foot on four continents, with a good portion of my time having been in Australia and New Zealand with time also spent in Asia and Europe.

                So how do I view the world? Given the abundance of world views regarding world views, I picked out three groups of viewpoints from three sources online: Salon, a progressive online magazine; and Xenos, a Christian fellowship website.

                From a political perspective which is what Salon primarily handles, I believe I would fall under a Neoliberal Globalism with some leanings of Social Democratic Liberalism. Essentially this means that I believe the government should be limited in its scope so that it provides the basic necessities to its citizens without causing individuals to become dependent, while I also believe the government should provide some social and economic safety nets to combat poverty and socio-economic issues.

                From a religious perspective, I would fall under an anomaly of Naturalistic, yet have strong ties to Theist and Spiritism. The best way to explain this is that I believe that Science is important to understand how the world works, while religion and spirituality is needed to understand why the world works the way it does. While I believe science can be used to prove the world exists, I believe there is more to the world than numbers and atomic elements.

                Though there is so much more to world views, this will hopefully serve as an adequate starting point while we continue to explore a favorite topic of mine, as well as a central theme to this blog: New Zealand, and why it is underrated.

 

Sources:

http://www.salon.com/2011/01/12/lind_five_worldviews/

http://www.xenos.org/classes/papers/5wldview.htm

World Views: An Understanding of Where the Author’s Views are Coming From.

                Before any talks about another culture can begin, it is always important to understand the views and beliefs of the author, and to comprehend what opinions the author may have in regards to any particular topic.

                So what are my world views? How do I see the world that we all live in? Well a good point to start from would be a little history. I was born and raised in America, but my family has always had a passion for traveling, and I have been traveling with them since I was two years old. I have developed a desire for exploration and an appreciation for the unknown. I have set foot on four continents, with a good portion of my time having been in Australia and New Zealand with time also spent in Asia and Europe.

                So how do I view the world? Given the abundance of world views regarding world views, I picked out three groups of viewpoints from three sources online: Salon, a progressive online magazine; and Xenos, a Christian fellowship website.

                From a political perspective which is what Salon primarily handles, I believe I would fall under a Neoliberal Globalism with some leanings of Social Democratic Liberalism. Essentially this means that I believe the government should be limited in its scope so that it provides the basic necessities to its citizens without causing individuals to become dependent, while I also believe the government should provide some social and economic safety nets to combat poverty and socio-economic issues.

                From a religious perspective, I would fall under an anomaly of Naturalistic, yet have strong ties to Theist and Spiritism. The best way to explain this is that I believe that Science is important to understand how the world works, while religion and spirituality is needed to understand why the world works the way it does. While I believe science can be used to prove the world exists, I believe there is more to the world than numbers and atomic elements.

                Though there is so much more to world views, this will hopefully serve as an adequate starting point while we continue to explore a favorite topic of mine, as well as a central theme to this blog: New Zealand, and why it is underrated.

 

Sources:

http://www.salon.com/2011/01/12/lind_five_worldviews/

http://www.xenos.org/classes/papers/5wldview.htm

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