Ka Wai Ola - Office of Hawaiian Affairs, Volume 11, Number 1, 1 January 1994 — Te Reo Maori: fighting for its future survival [ARTICLE+ILLUSTRATION]

Te Reo Maori: fighting for its future survival

"Ko te reo te mauri o te mana Maori." (The language is the heart and soul of the mana of Maoridom) by Deborah L. Ward Imagine tuming on the television and being able to watch prime-time programming eompletely in Hawaiian language on any number of topics. This dream may someday eome true in Hawai'i, but in Aotearoa, (New Zealand), Maori language activists are pursuing this goal as part of a strategy to ensure the survival of te reo Maori (Maori language).

In Aotearoa, the future of the language is considered a national issue in a country whieh is seeking to eome to grips with its bicultural heritage amid an awakening Maori cultural and political renaissance. New Zealand, a country about the size of California, has a population of 3.4 million, of whieh about 12 percent, or 435,000, are Maori. In early November last year, leaders of the New Zealand Maori Council, whieh represents iwi, or tribal groups from throughout the country, and Nga Kaiwhakapumau I Te Reo, ine. Society (the Wellington Board of Maori Language) went to London to make an appeal to the London Privy Council, New Zealand's highest level of judi-

eial authority. Representing the New Zealand Maori Council was Sir Graham Latimer, its chairman, and representing Nga Kaiwhakapumau I Te Reo, was its chairperson, Huirangi Waikerepuru. Both are recognized Maori traditional leaders. Their elaim is no less than that the New Zealand government has breached the principles of the Treaty of Waitangi by not giving protection due the Maori language as a "taonga" or "treasure" of Maori culture. The Treaty of Waitangi was

signed in 1840 between some chiefs of 32 major Maori iwi and representatives of the British Crown. In it, Britain promised to

guarantee the Maori possession of their lands, their forests and their fisheries, to protect Maori "taonga," and to recognize tribal self-regulation and control of resources owned by a tribe. In return, the chiefs would give up "sovereignty," that is, the right to exercise power and authority over everyone in the country. The Crown also acknowledged its duty to remedy breaches of the treaty and to actively protect its principles. In 1975 the Waitangi Tribunal was established to hear grievances and claims of breach of the treaty. Modern-day claims continue to test the govemment's obligation and commitment to protect treaty rights, to redress breaches and to promote a partnership between Maori and Pakeha (European New Zealanders). In their case before the London Privy Council, the two organizations pointed out that Maori language was clearly identified in 1986 by the Waitangi Tribunal as a "taonga," or cultural treasure. The tribunal made this ruling on a elaim lodged by Huirangi Waikerepuru and Nga Kaiwhakapumau I Te Reo ine. Society. The tribunal's finding meant that the government was obligated to take "active steps" to ensure that Maori people have and retain "the full, exclusive and undisturbed possession of their language and culture."

How does this apply to Maori language programming on radio and television? Says Waikerepuru, "We believe the govemment acted against the Treaty of Waitangi in not protecting Maori language when in 1986 it enacted the State-Owned Enterprises Act to restmcture the New Zealand Broadcast Corporation, whieh governs radio and television in New Zealand. This act set up TV and radio as separate state-owned enterprises. It also meant that the philosophy tumed to open freemarket profits. It meant corporations controlled radio and television, but no protections were put in (to ensure) Maoii language ... access to radio and television. That is the cmx of this elaim to the Privy Council, because government would not give protection to (Maori language), or regulate the corporations in any way." Because those protections were not in the State-Owned Enterprises Act, the claimants took their case to the high court and won. The government appealed and won at the next level, though all four Appeal Court judges agreed the restracturing was carried out in breach of the treaty and the Crown may no longer be able to protect Maori language. The Maoris' next step: London. The Maori argument was that

the government had breached the treaty in transferring the broadcasting assets (resources, land, buildings and technology) from existing public corporations, through the Crown accounts, to

the new state-owned corporations. In transferring the assets, they claimed, the responsibility of protecting the language in broadcasting was not also transferred by the government. Waikerepuru says, "We believe the government is able to direct and plaee regulatory controls or even legislate (protection for Maori language) but they don't want to do that. This means that Radio New Zealand and TV NZ do not have to make any commitment to Maori language according to the treaty." Why aren't protections for Maori language being implemented? Waikerepuru answers, "Because it goes against the profit phiIosophy. Corporations believe that if Maori language is used in mainstream programs the people won't watch, and stations will lose profitability." Yet when the govemment finally set up Aotearoa Maoii Radio, a nahonal network in Auckland, Nga Kaiwhakapumau and the Maori Council opposed it because they didn't want a national centralized network. Rather, says Waikerepuru, "We believed the priority was tribal Maoii radio stations, for eaeh iwi to express its own identity. Not

somebody else's stories from Auckland or wherever." This pressure got results. Now there are 25 Maori tribal radio stations funded by the New Zealand Broadcasting Commis-

sion from TV licensing fees. Even so, Waikerepuru sees a problem. After three years, the funding will cease and the government expects the stations to be commercially viable. "This causes stations to fear they will go under. We believe the government must not breach its treaty obligations (in this regard)." At year end 1993, Waikerepum and the Maori Council were awaiting the Privy Council decision. He says, "There probably won't be a clear-cut yes or no. All we want to is for them to say, 'Yes, the Crown did breach the treaty and transferred assets without protecting Maori rights.' We pursued television specifically because there are already 22 radio stations. ... If the Privy Council upholds our claims, we will still need to go back to the govemment and discuss what to do." They hope to work closely with government to develop a plan, and to establish a process for that protection. They believe government must delegate to the state-owned (broadcast) enterprises its responsibility to actively protect the language. This could be done, for example, through a ministerial directive or continued page 23

A teacher of advanced Maori language courses at the Te Waananga Maori in Te Kura Matatini O Taranaki (Taranaki Polytechnic) in New Plymouth, New Zealand, Huirangi Waikerepuru has dedicated his life to teaching Maori language, and to its perpetuation. He was previously piineipal tutor for 1 1 years at Wellington's Kuratirti O Te Whanganui A-Tara (School of Languages, Wellington Polytechnic), taught at Porirua College (outside Wellington), and was educated at Auckland Teachers' College. He was fortunate to have been raised in a family where speaking only te reo Maori was pemiitted, since in school it was not. He says, "I was bom in Moturoa, Nga Motu in North Taranaki towards the end of the New Zealand depression, but was nurtured by my aunts and uncles at Taiporohenui Marae, Te Hawera in South Taranaki." (A marae is a traditional Maori village meeting-ground or hall on whieh discussions are held, ceremonies conducted, meetings held, etc.) He is a member of the Ngati Ruanui, Taranaki, Te Atiawa and Nga Puhi tribes.

Within the home, speaking English was forbidden. Only Maori was spoken. He did not leam Maori at school, where Maori language was not allowed to be spoken, let alone taught. Though he wanted to study it at secondary school to receive a school certificate level (diploma), there were no classes and it was not encouraged. What has motivated him to pursue years-long legal battles against the government on behalf of Maoii language and his people? Waikerepuru answers, "My early upbringing in a strong whanau (family) and marae environment, beliefs engendered by elders that the land and culture was your mana, responsibility and authority." "My elders were strongly opposed to the laws of the Pakeha (European settlers), their deceit and forked tongues." That, and "the confiscation of (Maoii) land." "I have pursued these actions because I feel I have a responsibility to my elders and their aspirations, my children and grandchildren who will follow, and of course, responsibility to the community." Because he bears that responsibility, Waikerepum has eamed the right to wear the traditional Maori emblems of rank and leadership: the kahu kiwi (kiwi feathered eloak), tokotoko, the carved traditional orator's talking stick; and hei manaia - a carved neek omament made of whalehone or jade whieh expresses mana, responsibility, caring and sharing. I i

Huiranqi Waikerepuru

Regions of Aotearoa's North and South lsland

Carving from Taranaki, North lsland, New Zealand.

Language is power in New Zealand

from page 8 a contract with the enterprises. Waikerepuru believes, "Without this protection in broadcasting, the result in the community (is) there is no support." Even if the Privy Council does not uphold their elaim, Waikerepuru expects some statements from the London Privy Council whieh ean be used in a beneficial way to bear on the case and situation in Aotearoa. "I believe whatever the Privy Council comes up with, we will be able to use this. We believe government has breached the treaty, though it comes down to an interpretation." The Maori plan to eonhnue to seek negotiations with government on protections for Maori language in broadcasting, but have not ruled out possibly taking their case to the United Nations. Waikerepuru says, "I believe government feels it has done enough by setting up Te Whakapuaki Irirangi Maori (Maori Broadcasting Funding Agency) whieh will take over the role of New Zealand on Air (the

Broadcasting Commission)." The government has promised to spend an extra $13 million on Maori broadcasting over the next lhree years, but the Maori say that spending money will not guarantee that Mabri language will be heard on radio and TV, if programming is still subject to market-driven ratings. Whatever the outcome in London, the ever-present goal in Aotearoa is prime-time television programming in Maori language on any number of topics or subjects. Waikerepuru explains, "There is not a great deal in the language now on television. There is a Sunday TV program in Maori with loeal features, historic traditional interviews with elders in tribal districts. ... All in all, Maori reflected on television is 1.1 percent." Not a great deal indeed, considering that Maori represent 12 percent of the naūonal population. Why is television so important to the future survival of te reo Maori? Waikerepuru answers, "Language is power. I believe that so strongly." "Radio and television are the

most powerful means of eommunication we have. They have potential to reach into every home. They ean be compelling, irresistible to most, and insidious. Maori language needs to be used and heard on prime time radio and television. Children need to hear it as a natural part of their world. TV has an even greater potential because of its visual appeal, glamour, hype and influence on culture/s. It supports and enhances learning." He acknowledges that broadcasting is not the sole means of maintaining language, but stresses it is a very important means. Waikerepuru also believes it is possible to build acceptance for Maori programming in the broader New Zealand community by following the example of other countries whieh have incorporated ethnic programming on mainstream television. For example, CNN has Spanish-language programs. "We've got to employ these sort of tactics as well," he says.