Search

Mōteatea are the orally sung literature and one of its most famous composers was Ngāti Tuwharetoa and Ngāti Maniapoto’s Puhiwahine. This paper will explore the political philosophy and theory contained within Puhiwahine’s waiata pakanga (war song) ‘Mā Wai Rā’ written for Ngāti Toa relations particularly their war leader, Te Rangihaeata. The observations from these forms of indigenous oral literature are based in a form of emerging indigenous philosophy called whakaaro based philosophy and method. Additionally, the author introduces a Kaupapa Māori Research method Marae ā-Rorohiko which outlines how social media, in particular Facebook, can be used as a form of group validity or qualitative data gathering. The analysis of the moteatea will focus on building a first person understanding of Māori philosophy and undestandings of mōteatea settler colonialism, colonisation and the centrality of mana and aroha in Māori society. It will reveal the that Puhiwahine had a deep understanding of Māori philosophy and what was to come from her people. It will also provide new understandings around the white possessive doctrine and mana motuhake.

This article is an extensive discussion from a Maori perspective into issues around the use of Maori cultural terms, in particular haka, to commemorate the fallen in WWI. Embedded in the article are key theories of cultural memory, 'war culture' and 'post-war culture'. The research outlines the differences between European and Indigenous war and post war cultural practices focusing on Maori. It seeks to understand the reluctance of Turkish officials to see haka being performed when it was apparently banned from ceremonies in 2005. It outlines the media reporting on the issue and the subsequent reintroduction of haka in August 2015 at the centenary of the Chunuk Bair battle. It unpacks deep problems inherent with using such items as they are vehicles of cultural memory. These memories carry with them deep-seeded issues in relation to colonisation and the military. It highlights problems around the cultural assimilation of haka and Maori and the lack of support from wider New Zealand for protecting Te Reo Maori (Maori language). It holds that there is a place for haka in commemoration and that Maori need to be mindful of Turkish cultural sensitivities as haka was used to wage war against them. However, it explores a counter argument, in that haka and cultural items can be used in post-war culture to promote understanding and peace while recognising the tikanga concept of mana whenua. It points out the words of Ataturk about the embracing of those who fought at Gallipoli as the sons of Turkey. It asks Turkish officials to recognise that under no circumstances is the performance of cultural items meant to cause offence and that Turkey's multicultural nature should recognise the practice as indigenous religious practice. As such it questions the role of Turkish officials approving Maori cultural items for commemorative ceremonies. Lastly, it opens avenues for further research in the issues raised.