MÄTAURANGA MÄORI AT THE OLYMPIC AND COMMONWEALTH GAMES

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MÄTAURANGA MÄORI AT
                  THE OLYMPIC AND
                COMMONWEALTH GAMES
                                               Bevan Erueti*

                                                     Abstract

Mätauranga Mäori has become commonplace in international sport events involving New Zealand
athletes and teams to create a national identity. The heart of this article examines the journey and
implementation of mätauranga Mäori into the New Zealand Olympic and Commonwealth games
teams at Athens 2004, Torino 2006, Vancouver 2010 and Delhi 2010. The experiences of one
cultural advisor (referred to here as CA), who is also an ex-Olympian, are presented through an
analysis that considers the principles of rangatiratanga and öritetanga as advocated in Te Tiriti o
Waitangi. Utilising a combination of Kaupapa Mäori theory and narrative inquiry, a critique is
provided of the challenges faced by CA. Although CA’s perspectives indicate that the integration
of mätauranga Mäori has been problematic and mistreated, there exists the potential for positive
practice to be enhanced and realised within the Olympic and Commonwealth games environs.

                                                    Keywords

                    Kaupapa Mäori theory, mätauranga Mäori, narrative inquiry,
                   Olympic and Commonwealth games, sport, Te Tiriti o Waitangi

*   Lecturer, Te Kura o te Mätauranga/Institute of Education, Te Kura Pükenga Tangata/College of Humanities and Social
    Sciences, Te Kunenga ki Pürehuroa/Massey University, Palmerston North, New Zealand.
    Email: B.Erueti@massey.ac.nz
MAI JOURNAL VOLUME 3, ISSUE 1                                            61

Introduction                                          the first-hand experiences of one of the cul-
                                                      tural advisors to the NZOC. For the purpose
Sport sociology as a field of inquiry provides         of anonymity the cultural adivsor has been
the space to explore and interpret the relation-      given the pseudonym CA. Very little is known
ships that exist between the domain of sport          about the introduction, influence and impact
and the reality of human experience. In the           of mätauranga Mäori in the Olympic and
context of Aotearoa New Zealand, with its             Commonwealth games events. Anecdotal evi-
unique historical influences of colonisation,          dence in the form of the video recording One
assimilation, urbanisation and ethno-cultural         Team, One Spirit (NZOC, 2004) showed that
recuperation, this field of inquiry naturally         mätauranga Mäori provided a positive vehicle
encompasses the relationship between Mäori            that enhanced the national identity of elite
and elite level sport. Indeed, Mäori have had         athletes. Additionally, most recently Erueti and
a distinctive presence in mainstream sport in         Palmer (2013) have reported that traditional
Aotearoa New Zealand, particularly at the             Mäori cultural practices incorporated during
elite level of the Olympic and Commonwealth           Olympic and Commonwealth games events for
games. However, the attention of Mäori sport          some Mäori athletes can assist in reconnect-
sociology researchers has become increasingly         ing them to their ethno-cultural identity while
centralised on the implementation of mätau-           subsuming their athlete identity.
ranga Mäori at these global mega sporting                CA has been engaged in the position of cul-
events in creating an environment that pro-           tural advisor to the New Zealand team for the
motes and encourages a heightened sense of            Summer Olympic Games in Athens 2004 and
national identity for athletes, coaches and man-      the Winter Olympic Games in Torino 2006
agerial staff (Erueti & Palmer, 2013; Hippolite       and Vancouver 2010. CA has also assisted the
& Bruce, 2013). In acknowledging the New              New Zealand Commonwealth Games team in
Zealand Olympic Committee (NZOC) and                  Delhi 2010. This article is unique in that it is
their implementation of mätauranga Mäori              the first the author is aware of that explores
for the London 2012 Olympic campaign, the             a specific narrative detailing the integration
Honourable Dr. Pita Sharples (2012), Minister         of mätauranga Mäori at the Olympic and
of Mäori Affairs, stated:                             Commonwealth games. The narrative of CA
                                                      is critiqued via the principles of Te Tiriti o
   Eight years ago, the late Dame Te Atairangikaahu   Waitangi, complemented by a combination of
   presented the precious Te Mähutonga cloak          Kaupapa Mäori theory (KMT) and narrative
   to the NZ Olympic Committee and then Te            inquiry methodological approaches offering a
   Rünanga O Ngäi Tahu presented pounamu              refreshing discussion that elucidates the bound-
   taonga—a pendant and the mauri stone. Since        aries of indigenous knowledge and mega global
   then our athletes have had our most precious       sporting events.
   taonga at their side, protecting them, giving
   them strength and carrying the aroha of a
   nation. I would like to congratulate the NZ        A critique of mätauranga Mäori via
   Olympic Committee for initiating this tradi-       Te Tiriti o Waitangi (The Treaty of
   tion. (para. 14)                                   Waitangi)

This article describes the journey and imple-         In 1840 representatives of the British Crown
mentation of “initiating” mätauranga Mäori            and some (but not all) Mäori chiefs signed a
as stated by Sharples into the Olympic and            treaty of cession called Te Tiriti o Waitangi
Commonwealth games teams as given through             (Mäori version) or the Treaty of Waitangi
62                                  MAI JOURNAL VOLUME 3, ISSUE 1

     (English version). It suggested two specific         (Reid & Robson, 2007; G. H. Smith, 2012;
     thoughts that encompassed “commercial and            Tipene-Matua & Dawson, 2003). In this sense
     humanitarian interests” that in reality repre-       it would be more accurate to visualise Te Tiriti
     sented conflicting outcomes—“provision for            o Waitangi as “praxis” with the potential to
     British settlement on one hand, and protec-          incorporate elements of liberation and trans-
     tion of Mäori interests on the other” (Wyeth,        formation to social justice, particularly in the
     Derrett, Hokowhitu, Hall, & Langley, 2010,           context of sport in Aotearoa. For this article, the
     p. 305). Debate about the place of this cov-         application of rangatiratanga and öritetanga
     enant in modern Aotearoa New Zealand society         principles inherent within Te Tiriti o Waitangi
     continues to cause heated discussion given that      are particularly pertinent.
     anomalies between the English and Mäori texts            Firstly, rangatiratanga is defined as the
     of the Treaty exist. Consequently, both parties      principle that promotes Mäori autonomy and
     have different perceptions and expectations          decision-making in all areas of society, includ-
     of the Treaty. Nonetheless, Orange (2001)            ing sport. Specifically for sport it implies the
     succinctly describes that the English version        mutual benefit and enrichment for Mäori and
     expressed:                                           non-Mäori to engage in Mäori sport aspirations
                                                          and understanding. Additionally, it involves
        1. Article I: Mäori cede sovereignty of New       the safety of Mäori interests, estates, assets and
           Zealand to the British Crown;                  well-being. For instance, the government has a
        2. Article II: In return, Mäori are guaranteed    duty and responsibility to ensure that Mäori
           full exclusive rights of ownership and use     are entitled to the same standard and access to
           of their lands, forests, fisheries and other    sport as other New Zealanders. It also entails
           possessions, but if they wish to sell any of   the security of intangible assets such as te reo
           these, it must be to the Crown;                me ngä tikanga. Öritetanga suggests an equi-
        3. Article III: Mäori enjoy the same rights and   table sharing of power and that one party does
           privileges as British citizens.                not speak on behalf of the other. In regards
                                                          to sport, Hokowhitu (2005), Hokowhitu and
     The three Articles of the Mäori version respec-      Scherer (2008) and Palmer (2006, 2009) agree
     tively are manifested by the terms:                  that Mäori should not have their decisions pre-
                                                          empted or determined by those who perhaps
        käwanatanga (governorship), the Crown has         do not know what is best. Hence Mäori should
        the right to govern; rangatiratanga (chieftain-   have a role in sport development and imple-
        ship), Mäori kin groups have the right to own     mentation. However, the reality has been in the
        and manage collective assets; and öritetanga      past that within the realm of sport, Päkehä have
        (equality), Mäori individuals have the same       assumed aspects of mätauranga Mäori with very
        rights and responsibilities as non-Mäori New      little (if any) dialogue, discussion or negotiation
        Zealanders. (Wyeth et al., 2010, p. 305)          with Mäori, a direct violation of the principles
                                                          of Te Tiriti o Waitangi aforementioned.
     An examination of the implementation of
     mätauranga Mäori in the context of sport using
     Te Tiriti o Waitangi is a pragmatic shift. Te
     Tiriti o Waitangi has an historical association
     to practical revolutionary work translating into
     social dynamic activism, increasingly notice-
     able in the areas of education, health and
     research within Mäori societal development
MAI JOURNAL VOLUME 3, ISSUE 1                                            63

Methodology                                         emancipate the voices of indigenous peoples
                                                    where formerly those voices had been neglected.
         –
Kaupapa Maori theory and narrative                  Scholars who have captured the phenomena of
inquiry                                             human experience and meaning contend that
                                                    modern lives are made meaningful based on the
Encouraging the use of the principles of ran-       expression of culturally meaningful life-stories
gatiratanga and öritetanga as espoused in Te        (Bruner, 1990; Josselson, 1996; McAdams,
Tiriti o Waitangi with a transdisciplinarity and    1990, 2008, 2009; McLean, Pasupathi, & Pals,
pragmatic convergence of KMT and narrative          2007). Some methods have taken the appear-
inquiry ensures that the complex intersection       ance of investigating socio-historical contexts
of mätauranga Mäori and the Olympic and             (Labov & Waletzky, 1967; Strauss, 1959, 1993)
Commonwealth games events may be investi-           and biographical methods (Denzin, 1997a,
gated appropriately from a Mäori perspective.       1997b; Denzin & Lincoln, 1994). These theo-
KMT research is responsive to expressed             rists agree that life-stories carry explanations
needs of Mäori and identifies knowledge of           for the origins of identity for the person in
the Mäori world, Mäori perspectives and per-        their own personal history. Indeed, an indi-
ceptions, opinions and attitudes (Jenkins &         vidual’s story is continually a work in progress,
Morris Matthews, 1995; Stokes, 1985; Te             changing over time reflecting changes in the
Awekotuku, 1991)—it is about “being Mäori           person’s self-understandings, social environ-
and the struggle for autonomy over our own          ment, social roles and relationships (Cohler,
cultural well-being” (L. T. Smith, 1999, p. 185).   1982; McAdams, 1990, 1993, 2001).
In the end, Graham Hingangaroa Smith (1997)             KMT and narrative inquiry give a critical
succinctly expresses that KMT is research that      and structural analysis of the “voice” and a
is by Mäori, for Mäori and with Mäori.              sense of “liberation” within the context of mega
    KMT as a methodology is a very impor-           global sporting events to transpire (Mara, 2006,
tant framework in that it provides the space        p. 124). It promotes thought-provoking eman-
in which Mäori ideals, values and experiences       cipatory processes where Mäori are engaged
can be discussed, thus positioning a Mäori          to “see the world through [their] eyes as [peo-
worldview as an authentic and legitimate per-       ple] who have been oppressed or subjugated”
spective. Mäori ways of being and knowing are       (Duncan, 2006, p. 201), revealing “the gaps”
at the heart of advocating a process of critical    and encouraging new insights in sport. The
self-awareness, reflexivity, and openness during     Mäori experience has been historically “misrep-
the research process that encourages a para-        resented, misunderstood and in some instances
digm of choices (Bishop, 1994, 1996). When it       vilified in an effort to provide justification and
comes to investigating the Mäori athlete expe-      rationalisation for the injustices acted upon
rience, Hippolite (2008) has stated that sport      [Mäori]” (Dunbar, 2008, p. 98). The narrative
in Aotearoa is often seen “as a microcosm of        collected provides an opportunity to “listen
[New Zealand] society” (p. 1). In that sense        and see” (Royal, 2002, p. 47) and to make
KMT provides an opportunity to illuminate           sense via CA’s first-hand experiences as a cul-
the tension between popular views of equality,      tural advisor to the New Zealand Olympic and
inclusion and melting pot idealism that often go    Commonwealth games teams. CA’s perspective
unchallenged (Hippolite, 2008; Hylton, 2010a,       will likely act as a map, providing “footprints”
2010b).                                             in which to learn the process of how mätau-
    Narrative inquiry and storytelling are per-     ranga Mäori was implemented and the ongoing
tinent devices that can challenge established       issues surrounding the use of Mäori knowledge
epistemologies and accepted “truths” to             in the future.
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     Participants                                          appointed at the personal endorsement of CA
                                                           to the NZOC as the “guardian of tikanga”
     Narrative analysis of a cultural advisor              (Mead, 2003, p. 14). As CA gave consent for
                                                           his narrative to be employed in its entirety for
     This article presents an emerging theme from          my PhD study, it is assumed that his use and
     the narrative of a Mäori elite athlete who was        interpretation of the voice of the kaumätua
     individually interviewed as part of a PhD pro-        was included within that consent. However,
     ject. The PhD topic investigates how identity is      the use of the narrative that incorporates the
     experienced by Mäori athletes who participate         words of the kaumätua is executed with the
     in sport at the elite level in providing a more       utmost sensitivity.
     complete picture of what influences Mäori iden-
     tity for Mäori elite athletes. The main featuring
     narrative in this article is provided by CA, a cul-   Findings and discussion
     tural advisor who was also an ex-Olympian. CA
     provides a unique perspective as an insider that      Violations of rangatiratanga and
     allows for a critical description and assessment      o– ritetanga
     of the development, emergence and implemen-
     tation of traditional cultural practices in the       In preparation for the Olympic Games in Sydney
     Olympic and Commonwealth games. The jus-              2000, the NZOC advertised two positions for
     tification for publically making this information      a commission member and a non-commission
     available eventuated from a comment in CA’s           member to travel with the team as support
     narrative:                                            crew for the New Zealand Olympic athletes.
                                                           CA was approached to apply and during the
        I think the public needs to know … I think         interview process he introduced the concept of
        that the impact that Mäori culture has had         implementing mätauranga Mäori, tikanga and
        on our athletes and the support they have          cultural practices as part of the Olympic team
        shown towards those things like haka and           approach. Although CA had been informed
        pöwhiri would be a powerful motivator to the       by the NZOC that he contained “the right
        public—we need to tell that story!                 credentials and personality”, he was unsuc-
                                                           cessful in obtaining the position. Regardless,
     In that vein it is the aim of the researcher to       the NZOC decided to execute their initiative
     share the story as wished by CA and to supply         and erected a waharoa for the entrance to the
     in his words a description of the development         New Zealand location at the Olympic village for
     and process of how mätauranga Mäori was               the Sydney Olympics in 2000. While CA main-
     incorporated into the New Zealand Olympic             tains a healthy respect for the chef de mission
     and Commonwealth games teams. Themes                  “because [the chef de mission] was the first to
     extrapolated from CA’s accounts will help in          consider the possibilities of introducing Mäori
     clarifying the requirements for the development       concepts and knowledge”, CA was critical of the
     of mätauranga Mäori for those who operate at          NZOC and specific Olympic Games team man-
     the decision-making level in high performance         agement members because there was very little
     sport management in future global events. As          recognition of rangatiratanga as the NZOC
     CA’s narrative unfolds, the influence of the          neglected to consult with Mäori members of
     kaumätua for the New Zealand Olympic and              the committee when assembling and raising the
     Commonwealth teams is apparent. The voice             waharoa. Consequently, several complications
     of the kaumätua appears by default, embedded          arose when the waharoa was being disassembled
     within the narrative of CA. The kaumätua was          at the conclusion of the games.
MAI JOURNAL VOLUME 3, ISSUE 1                                            65

    The Olympic symbol (the five coloured rings)   through the process of pöwhiri. However, some
had been carved into the waharoa and these        “smoothing over” had to occur, concerning the
needed to be removed. Although CA had not         lack of understanding demonstrated by the New
been selected for the position, he was promptly   Zealand Commonwealth team regarding an
contacted for his counsel on this matter. CA      aspect of tikanga referred to as koha, a practice
contacted the artist who had produced the         of reciprocity that is imperative in the pöwhiri
waharoa and “got them to carve [the Olympic       process. CA was approached to make contact
rings] out which of course upset them and so      with Ngäti Ranana to “sort it all out”.
[CA] had to deal with ‘smoothing over’ that          These two examples demonstrate the obvi-
relationship”. Additionally, the amo were set     ous lack of consideration of both the Treaty
in concrete at the site where the New Zealand     principles of rangatiratanga and öritetanga,
team were located in the Olympic village and      yet CA viewed them as “blessings in disguise”.
so were abandoned with only the maihi return-     Recognising that change was needed, the NZOC
ing home. For Mäori, highly prized whakairo       formulated an informal cultural advisory group
such as a waharoa are treated with the same       that included CA, a retired Rugby Sevens Mäori
respect as if they were an animate object; as     athlete and “a higher authority and a couple
such, it was similar to leaving a “loved one      of others”. As advisors to the NZOC for the
behind”. Mead (2003) explicitly testifies that     Olympic Games in Athens 2004, they engaged
“as a highly valued activity art is surrounded    in “a phenomenal amount of critical debate”
and immersed in tikanga”, continuing that “the    that ensured “the correct people were going
observance of tikanga of creative work actually   over to Athens to protect our taonga and of
enhances … gives significance … and elevates …     course make sure that the implementation of
something special and highly valued” (p. 265).    Mäori culture was correct”. CA and a respected
Furthermore, aspects of tikanga were ignored      kaumätua were selected to travel with the New
such as karakia when erecting the gateway.        Zealand Olympic team to Athens to ensure the
    The employment of a waharoa from a Mäori      appropriate integration of Mäori cultural prac-
perspective symbolises “a change in state … a     tices and protection of specific taonga.
threshold”, that is, a metaphysical “change”
occurs that allows those people passing through   The potentiality of rangatiratanga
                                                      –
a waharoa to be cleansed of the “profane”         and oritetanga
(Barlow, 2001, p. 179). When athletes arrive
at the Olympic Games they too begin a process     With the cultural advisory group now in place
of preparation (psychophysical, and for some,     and the selection of two cultural advisors, the
metaphysical) for their sporting event. Had the   exertion of rangatiratanga could be realised,
appropriate advisors been present to clarify      allowing for the introduction of mätauranga
this meaning when the waharoa was erected,        Mäori at the 2004 Olympic Games in Athens.
a unique amalgamation of mätauranga Mäori         CA identifies that the Mäori concepts of whänau,
and elite level sport could have been seized.     whanaungatanga and kotahitanga were specific
Unfortunately the mana of the waharoa was         concepts chosen to create a sense of “connection
simply reduced to represent decor rather than     with one another … and understanding of what
as a cultural taonga that could create the link   it means to wear the silver fern”. To encourage
between indigenous epistemology and elite         this environment the implementation of several
level sport.                                      specific Mäori cultural practices were employed;
    Two years later at the Commonwealth           namely, pöwhiri, mihimihi and haka.
Games in Manchester the New Zealand team             In a traditional context tangata whenua hold
requested they be welcomed by Ngäti Ranana        ancestral rights in the geographical locality and
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     are responsible for exercising manaakitanga.         an extension of identity, it allows a contextual
     In Athens, this status, and therefore the host-      fascia that connects athletes to one another as
     ing rights, belonged to the Grecian people.          “people” from Aotearoa New Zealand “so
     The tradition of the opening ceremony to the         that everyone could have the opportunity to
     Olympic Games preserves these rights to the          connect and to relate to one another via those
     hosts. However, in this particular context the       locations”. Mihimihi allowed for the creation
     process of pöwhiri was conducted in the New          of similar identity formation between elite ath-
     Zealand Olympic village, where the cultural          letes, both Mäori and non-Mäori, replacing the
     advisors involved support staff to assume the        sterile individuality approach where elite sport
     role of tangata whenua and the athletes were         participation has depersonalised the whänau
     welcomed as manuhiri. The athletes subse-            perspective.
     quently became a part of the hosting group              In terms of working within a Mäori para-
     tangata whenua when additional athletes              digm, a high level of reciprocation is necessary
     arrived. The flexibility of tikanga regarding         between the NZOC and the Mäori proprietors
     host/visitor and the formal roles “inherently        of the knowledge being sought. The logistics
     became a process of reciprocation” that created      of cultural proprietorship and copyright were
     an innovative strategy essential to the construc-    an imperative consideration when it came to
     tion of team whänau. The Athens exemplar             utilising the haka “Ka Mate”. Before being
     provides a distinctive example of inventiveness      gifted such sensitive iwi information, trustwor-
     and shows that pöwhiri continues to evolve           thiness and dependability was required, thus
     both in the way it is understood and in the range    CA invited an expert from the iwi Ngäti Toa,
     of ways it is applied to create a sense of whänau,   who have legal claim to the haka “Ka Mate”.
     whanaungatanga and kotahitanga for the New           The invited expert informed those present of
     Zealand Olympic and Commonwealth teams.              the historicity of the haka. This case expresses
        In regards to the process of mihimihi, the        that although the haka exists to be shared, CA
     central area for conversation, communication         has shown its value as a taonga by ensuring
     or discussion for Mäori is the marae. While a        that the rights of the kaitiaki to exercise kai-
     space could not be formally blessed and uti-         tiakitanga were safeguarded. Succinctly stated,
     lised as a marae at any of the Olympic and           CA considered that the rights of Ngäti Toa be
     Commonwealth games within any of the New             recognised and acknowledged, maintaining the
     Zealand villages, aspects that exemplified           right of Ngäti Toa to exercise authority, includ-
     mihimihi were deemed necessary to create a           ing determining how the haka may or may
     sense of whanaungatanga and kotahitanga.             not be utilised. However, Ngäti Toa amicably
     Mihimihi supplied a vehicle where the under-         agreed that CA be given the privilege to act on
     lying link between the physical and social           their behalf when it came to using the haka
     environment is emphasised, where:                    abroad. This process in its entirety exemplifies
                                                          the potential application of rangatiratanga and
        Mäori and non-Mäori are given to the best         öritetanga Treaty principles.
        of their knowledge an opportunity to intro-          An example of where all three aspects of
        duce themselves using geographical locations:     tikanga—pöwhiri, mihimihi and haka—were
        maunga, awa, hapü, iwi and marae … if they        brought together eventuated when the New
        could, or to just describe where they come        Zealand Winter Olympic team were competing
        from.                                             at the Winter Olympic Games in Vancouver
                                                          in 2010. CA deemed it important to create
     Even though only a few athletes could intro-         a relationship with the tangata whenua, the
     duce themselves using geographical features as       indigenous First Nations people of Vancouver.
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There are some obvious similarities between the            The narrative given by CA clearly demon-
indigenous epistemes of First Nations people            strates how mätauranga Mäori can be positively
and Mäori and these became more evident                 integrated within the arena of major sport-
when the New Zealand Winter Olympic team                ing global events such as the Winter Olympic
were invited to a formal welcome referred to            Games. While the lessons learnt regarding the
as a Squamish blanketing ceremony. It involved          use of tikanga Mäori aspects have been present
the didactic interaction between selected tribal        in Mäori society for centuries—for example,
speakers called “blanketed speakers”, in which          pöwhiri, mihimihi, haka—when applied in a
CA was afforded the honour to be the “blan-             contemporary context the pragmatic apprecia-
keted speaker” for the New Zealand Olympic              tion of the Treaty principles of rangatiratanga
team. Furthermore, the gifting of taonga took           and öritetanga are realised.
place in the form of traditional First Nations
blankets for each athlete and personnel of              Misinterpretations of rangatiratanga
                                                             –
the New Zealand team. Given the emotions                and oritetanga
that were shared, CA decided that the team
should honour their hosts with an impromptu             Although a cultural advisory group had been
haka where, CA exuberantly expressed, “[the             constructed to uphold the principles of ran-
New Zealand Team] gave it heaps … they                  gatiratanga and öritetanga, implementing
were mean!” This is a prime illustration of             mätauranga Mäori “at the coal face” would
rangatiratanga because it realises that a Mäori         endure many inherent difficulties. Indeed,
tikanga approach was a necessity when it came           CA voiced that much of “the battle is often
to acknowledge the indigenous peoples of the            with the support staff, the coaches and the
Winter Olympic Games hosting nation.                    managers”, who construed cultural actions
   The concepts previously described were               as time-prohibitive and irritatingly resource
complemented with material taonga that are              dependent. CA conveyed that implementing
unique to Aotearoa New Zealand. The taonga              “things Mäori was about trying to fit into
included a ceremonial käkahu to be worn by              schedules” and “sticking to the itineraries set
the flag bearer, a mauri stone, and pounamu              by management” and ultimately the “itinerary
for each athlete. CA clarifies that:                     omits Mäori knowledge”. Consequently CA
                                                        felt that “[management] just want the pieces
   all these things symbolise the gifting process,      they want”. This indicates that while there
   the act of giving and representing the essence       is a general consensus that the Olympic and
   of pounamu, that strength can come from              Commonwealth games may unify a diverse
   small things as represented in the whakataukï        range of people from the same nation, it does
   “ahakoa he iti he pounamu”. So pendants are          not automatically lead to all those involved
   gifted to the athletes and it is a hugely personal   adopting a tolerant attitude of acceptance
   and special thing.                                   towards Mäori knowledge.
                                                           It is clear that in the context of the Olympic
These taonga are gifted as part of the reciprocal       and Commonwealth games, management are
agreement that the NZOC has with Kai who are            happy to use or appropriate decontextualised
the kaitiakitanga of the largest repositories of        elements of Mäori culture (such as haka) to
pounamu in Aotearoa New Zealand. Tangible               mark their national identity so long as it fits
taonga provide learning opportunities as                within the stringent time frame that has been
expressed by our tupuna that give constructive          allocated. In this sense mätauranga Mäori
strategies in formulating connectivity between          was perceived by some support staff, coaches
athletes and Aotearoa.                                  and managers as an “add-on” rather than an
68                                  MAI JOURNAL VOLUME 3, ISSUE 1

     “inclusive” aspect as philosophically intended         was that the people who would get blamed
     by CA. As such, to uphold portions of mätau-           for any type of overkill so to speak would be
     ranga Mäori and to adapt them to the needs             the cultural advisors.
     of the staff (mostly non-Mäori), the correct
     implementation of mätauranga Mäori often            CA exemplifies that utilising haka is a continual
     came at the marginalisation of the belief sys-      process of discovery, innovation and strategic
     tems of both CA and the NZOC kaumätua.              emendations—after all, mätauranga Mäori is
     CA expressed that:                                  an evolving concept. Yet deeply rooted in the
                                                         narrative are the ethical motives of utilising spe-
        the people that have given up the most for the   cific iwi knowledge and ensuring that it is used
        team as a whole to remain comfortable is [the    in the same respect in which it was given. That
        kaumätua] and I, we reduce our mana for the      is, its cultural meaning is protected as defined
        greater good. I’m not purposely assuming the     by Te Tiriti o Waitangi.
        role of a martyr because we both know that           A final example that highlights the negative
        that is a decision that we have to make and      beliefs and attitudes of Olympic team manage-
        we do because it’s what is best for everyone.    ment regarding Mäori knowledge occurred at
                                                         the Winter Games in Torino that involved the
     While the implementation of mätauranga Mäori        gifting of possum skin hats, a distinctive act
     was indeed a huge step forward in regards to        that typified the meaning of creating a national
     promoting Mäori knowledge hidden from pub-          identity that was whole-heartedly supported by
     lic view, both cultural advisors are voluntary      the cultural advisors. These hats, along with
     and provide their skill set “for free with no       the giving of pounamu pendants, were pre-
     remuneration or any type of monetary compen-        sented at an intimate and special ceremony to
     sation”. Hence, CA decided not to attend the        unify athletes, coaches and management staff.
     Commonwealth Games in Melbourne in 2006             Completing the process also required athletes
     or the Beijing Olympics in 2008. The NZOC           to perform hongi, another symbol of unity as
     appointed a cultural advisor to travel with         expressed through Mäori tikanga. However, at
     the New Zealand teams; however, a “cutting          the conclusion of the ceremony the chef de mis-
     and pasting” of Mäori aspects that worked in        sion requested that CA and the team kaumätua
     Athens was applied to the Melbourne Games           return their hats due to a calculation error. CA
     campaign. CA suggested that “athletes were          explains his reaction:
     beginning to get höhä because of the amount of
     haka being performed … I think they believed           My surprise at the audacity of this request
     [the haka] was losing its value”. This exem-           was a massive shock, as was [the kaumätua]
     plifies that the use of haka is accompanied            because his knowledge of the gifting process
     with both words of advice and caution, as CA           is that once it has been gifted, to ask for that
     explains:                                              gift to be returned is a huge insult and he
                                                            exclaimed “but it has been on my head and
        There was definitely a feeling of the cultural       so it is tapu!” I was so angry and wild that my
        aspects being pushed rather than about feel-        emotions took over and I was lucky enough
        ing the right time to implement something           that he trusted me. So I returned the hats to
        Mäori—it’s the reason. I believe that if they       the chef de mission.
        don’t know why they are doing it then the how
        can be very difficult. The how to me is not       The incident attracted publicity throughout
        important but the why provides the founda-       the team and athletes vocalised their support
        tion. I suppose what they also didn’t realise    for both cultural advisors. CA considerately
MAI JOURNAL VOLUME 3, ISSUE 1                                               69

commented on this incident in his report of the        risk of social and political tensions. (p. 31)
Torino Games to the NZOC. His action of giv-
ing the hats back was a perceptive and strategic    Undoubtedly, the narrative given here has iden-
act, as in their report they were able to reflect    tified an aspect of how “the commitments made
from their viewpoint that:                          in the Treaty” can be realised within sport at
                                                    the elite level. Certainly the intersection of sport
   it was far more powerful to say that we actu-    and mätauranga Mäori has identified where the
   ally gave them back to show how we were          principles of the Treaty have been preserved and
   treated instead of writing that he was going     where they have been severely marginalised. CA
   to take the hats back. Also this would put       affectionately concludes:
   no doubts in anyone’s mind of what actually
   happened.                                           Tikanga as proposed by our ancestors is a
                                                       wonderful blueprint for achieving those ideas
In support of CA and the team kaumätua, the            [of whänau, whanaungatanga and kotahi-
NZOC decided that the Winter Olympic Games             tanga] where they were in tune with creating
in Torino should be that particular chef de            relationships and how they connected not only
mission’s last event, which sent a very power-         with people but with their whenua. These con-
ful message that cultural incompetence will            cepts are as relevant today as they ever were.
not be tolerated. This narrative also serves           I believe that while our athletes are 98 to 99
as a reminder that just because the Olympic            percent physically and mentally attuned to
and Commonwealth games may bring people                what they have to achieve to compete and go
together in the same high performance envi-            into battle on the world stage I see my role as
ronment does not automatically lead to the             making up that last 1 or 2 percent that reminds
progressive adoption of Mäori cultural prac-           them of who they are and where they are from
tices. Additionally, the chef de mission is in a       and who they are doing this for. Our culture
unique position of power where their leadership        provides that vehicle. It aids them in thinking
and vision can provide the capacity to promote         past the physical because they are not thinking
a national identity through a mätauranga Mäori         about wairua or cultural aspects and I try to
approach. In this sense, any implementation of         make them realise the importance of that that
mätauranga Mäori requires the support of the           makes up that last 1 or 2 percent.
chef de mission, hence there is a reliance on the
cultural competency of the chef de mission and      At the time of his interview, CA was in prepara-
their familiarity with Mäori cultural practices.    tion for the London Olympic Games and had
                                                    indicated his retirement to the NZOC as a cul-
                                                    tural advisor. However, most recently CA has
Conclusion                                          been appointed as the Deputy Chef de Mission
                                                    for the New Zealand Olympic Committee for
Aotearoa New Zealand has just completed its         the 2014 Commonwealth Games in Glasgow,
first stage in formulating a formal constitution     Scotland. As such, CA will have the opportunity
and it has been reported by the Constitutional      to assert new frontiers by continuing to build
Advisory Panel (2013) that:                         on the potential to strengthen the borderlines
                                                    between mätauranga Mäori and future Olympic
   the Treaty is already a fundamental element of   and Commonwealth games events. This task is
   our constitutional arrangements. The Crown       not easy because it involves the responsibility of
   cannot turn back on the commitments made         actively protecting that which is considered tra-
   in the Treaty and subsequently without the       ditional knowledge and reshaping, rebuilding,
70                                  MAI JOURNAL VOLUME 3, ISSUE 1

     reinterpreting and reincorporating elements to       he kanohi kitea   a term used in Kaupapa
     make mätauranga Mäori fit the world of elite                              Mäori research translated
     sport today. Therefore further studies will need                         as “the face that is seen”
     to be conducted that explore the junction of con-                        (see Te Awekotuku,
     temporary utilisation of mätauranga Mäori and                            1991), referring to
     the Olympic and Commonwealth games. This                                 the importance that
     article highlights the need to embrace alternative                       researchers be “seen”
     stories that capture how Mäori and non-Mäori                             as part of the interview
     athletes, coaches and management perceive,                               process and in the
     experience and understand mätauranga Mäori                               community
     at the Olympic and Commonwealth games.               höhä              wearied with expectation
     Indeed, for Mäori researchers interested in          hongi             a greeting between two
     this interface it is unquestionably a time of                            people that involves the
     invigoration.                                                            pressing of noses
                                                          iwi               tribe
                                                          kaitiaki          carers, creators
     Glossary                                             kaitiakitanga     caring
                                                          käkahu            garment, clothes, cloak,
     Ahakoa he iti he a well-known whakataukï                                 apparel
       pounamu          translated as, “Although it       karakia           blessing
                        is small, it is greenstone”.      kaumätua          elder
                        It represents a humble            Kaupapa Mäori     Mäori “perspectives”—
                        way to deliver a small                                Kaupapa Mäori theory
                        gift. As such, the word                               (KMT)
                        pounamu stands as a               käwanatanga       governorship
                        metaphor for something            koha              donation/gift/contribution
                        precious or a treasure            kotahitanga       community or unified vision
                        from the heart.                   maihi             facing boards on the gable
     amo              upright supports of the                                 of a house. In regards to
                        lower ends of the maihi on                            the waharoa these were
                        the front gable of a house.                           the angled posts that form
                        In regards to the waharoa                             the apex in the centre and
                        these were represented as                             connect to the amo.
                        the side vertical posts.          mana              integrity, charisma, prestige
     Aotearoa         the Mäori name for New              manaakitanga      hospitality
                        Zealand, translated               manuhiri          visitors
                        as “Land of the Long              marae             ancestral home
                        White Cloud”. For this            mätauranga        Mäori knowledge and
                        article the unified term            Mäori              cultural practices
                        “Aotearoa New Zealand”            maunga            mountain
                        is used.                          mauri stone       a rock made entirely
     aroha            unconditional love                                      of greenstone that
     awa              river                                                   travels with the New
     haka             dance                                                   Zealand Olympic and
     hapü             sub-tribe                                               Commonwealth teams to
                                                                              the games
MAI JOURNAL VOLUME 3, ISSUE 1                                     71

mihimihi        greeting formalities             Te Mähutonga   the name of the ceremonial
Ngäti Ranana    literally translated as                           cloak worn by the New
                   “London Tribe” that                            Zealand flag bearer
                   describes a group of                           at the Olympic and
                   Mäori expatriates who                          Commonwealth games.
                   have created a Mäori                           It is named after the
                   identity in London                             Mäori designation of
Ngäti Toa       the tribe who have legal                          the Southern Cross
                   proprietorship of the haka                     constellation.
                   “Ka Mate”                     te reo me ngä  Mäori language and
öritetanga      equality (see Wyeth et al.,        tikanga        customs
                   2010)                         Te Rünanga O   the iwi organisation that
Päkehä          a person in Aotearoa New           Ngäi Tahu      gifted the precious
                   Zealand primarily of                           greenstone to the New
                   European descent                               Zealand Olympic
pounamu taonga treasured gift/prized                              Committee
                   possession. In this context   tikanga        the correct Mäori
                   it came in the form of                         procedures and
                   a greenstone pendant                           conventions as a general
                   gifted to Olympic and                          guide in Mäori traditional
                   Commonwealth games                             customs
                   athletes.                     waharoa        gateway
pöwhiri         welcoming ceremony               waiata         song
rangatiratanga  chieftainship (see Wyeth et      wairua         spiritual
                   al., 2010)                    whakataukï     proverb
tangata whenua host                              whänau         family
taonga          prized possession, gift          whanaungatanga developing family ties,
Te              the late Mäori Queen as                           building relationships
  Atairangikaahu anointed within the Mäori       whenua         land
  (Dame)           monarchy system
te hiringa i te the power of the mind (see
  mahara           Royal, 2002)
72                                     MAI JOURNAL VOLUME 3, ISSUE 1

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