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While Māori (the indigenous people of New Zealand) retain a strong collective identity, cultural heterogeneity renders traditional conceptualisations of Māori identity increasingly problematic. To demonstrate the diverse ways Māori define and express their own identities, this article reports research that uses life-story interviews to explore personal perceptions of identity among 35 Māori women ages 18–75. Content analysis revealed traditional cultural factors (particularly whānau/family commitment) were important for identity among all participants, although the expression of these factors differed along with age and background. Older women raised in rural communities expressed family commitment through participating in social and economic activities within their own tribal networks. Younger, urbanised Māori expressed their identities by choosing careers which advanced Māori interests, supporting Māori political aspirations, and forming close relationships with other urban Māori. Life-story excerpts are used to illustrate distinct intergenerational differences in expressions of Māori identity as well as descriptions of “Māoriness,” seldom articulated in literature on the topic. The need to expand current paradigms of Māori identity to incorporate the diversity of group members is emphasised.
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This article examines why and how scholars should acknowledge and name each of the diverse political actors and institutions that typically are objectified as ‘indigenous peoples’ on the global stage, or ‘Māori’ in New Zealand. For instance, rather than suggesting a political relationship or conflict exists between ‘Māori and the Crown’, political scientists and theorists should name the political actors and political institutions for which Māori is a shorthand, for example, ‘Te Runanga o Ngai Tahu (the corporate entity of the Ngai Tahu whanui) and the Committee of Tuahiwi Marae disagreed with the Crown’. A variety of reasons are discussed as to why this objectification of Māori (and any other indigenous population) as a single political actor has occurred, the problems are pointed out, and a range of examples are given. Not every use of the terms ‘Māori’, ‘indigenous peoples’ or similar descriptors in political science stands in for a specific political actor (e.g. sometimes, it is suggesting a cleavage or a group at whom a policy is directed), but where scholars are describing or suggesting political action, they should be careful in their use of ethnic labels. I suggest that it would be more productive to study the specific contexts, intentions and actions of individuals and institutions that might consider indigeneity as being part of their identity.
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- mana wāhine
- activism (1)
- colonisation (2)
- decolonisation (2)
- discrimination (1)
- economic inequality (1)
- ethnic identity (1)
- hapū (1)
- identity (1)
- inequality (1)
- intersectionality (1)
- iwi (1)
- kaumātua (1)
- māori identity (1)
- mātauranga māori (1)
- periodicals (2)
- post-settlement (waitangi tribunal) (1)
- rangatiratanga (1)
- self-determination (1)
- sexism (3)
- social life and customs (1)
- tāngata whenua (1)
- te ao Māori (1)
- tikanga | indigenous law (1)
- tiriti o waitangi/treaty of waitangi (1)
- urbanisation (1)
- wāhine māori (3)
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