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.nzMAI 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 Waitangi62 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 developmentMAI 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.64 MAI JOURNAL VOLUME 3, ISSUE 1
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 and66 MAI JOURNAL VOLUME 3, ISSUE 1
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.MAI JOURNAL VOLUME 3, ISSUE 1 67
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 an68 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 consideratelyMAI 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 gamesMAI 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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