What life lessons did previous generations of young people need to learn before they became adults? Could these rites of passage provide some answers to the multiple challenges facing young Maori today? These two questions were the foundation for a three year national project led by Gisborne researcher Manu Caddie and a team of youth workers from around the country.
Youth workers from Christchurch, Wellington, Whanganui, Whangarei and Tairawhiti interviewed Maori elders in their community with a focus on their experiences as children and adolescents. The interviews were filmed and key messages from the stories compiled into a written summary.
On Sunday night, 6pm at the Dome Cinema in Gisborne, the findings from the project will be released at a public screening of “Hei Tikitiki” a new DVD featuring highlights from more than 30 interviews. A 90 page report summarising the research findings will be available along with copies of the DVD.
The project received financial support from the Lottery Community Sector Research Fund and was based on a proposal Mr Caddie prepared for Te Ora Hou Aotearoa in 2008. Te Ora Hou is a national network of faith-based Maori youth and community development organisations established in 1976. “Te Ora Hou youth workers have contact with hundreds of young people and families every week, we decided this research was essential to do if we wanted to assist with healthy transitions into adulthood” said Mr Caddie. “The 21st yard glass, passing exams and making babies are modern day rites of passage but there are some fundamental life lessons that aren’t being taught to young people, in fact advertising, entertainment media and consumer culture promote the exact opposite of values previous generations were required to accept before being considered responsible adults.”
“It’s been a fairly drawn out process, some of the people interviewed have since passed away, so the footage we have of their stories is very significant to their families” said Mr Caddie. “It was a really special inter-generational experience for the young people and youth workers to interview their elders. I would like to see an on-going project established in Gisborne where we support young people to record the stories and reflections of our elderly. The way society is structured now we tend to segregate the age groups and the wisdom of older people is lost if they do not have the opportunity to share it with the younger generations coming through.”
Anthropology has for at least the last 200 years looked at the purpose of rites of passage within cultures. “A rite of passage deals with entering a new stage of life, maturation in physical, social and sexual status and membership of a new group” said Mr Caddie. The researchers important theme running through much of the literature is that rites of passage do not exist for the benefit of the individual participating in the process but for the benefit of the community and culture to which the person belongs.”
Most of the interviewees had grown up in communities and a time where Te Reo was the dominant language and tikanga Māori was still the dominant culture. A few had direct experience of traditional institutions like the whare wananga or were mentored by tohunga and kuia born in the 19th Century who ensured certain processes and rituals were in place for the child and adolescents.
Many of the interviewees felt that their experience of rites of passage was more a general process of development rather than an explicit event or an intentional set of lessons that the teachers and learners were consciously participating in.
Interviewees identified a range of experiences more closely assigned with western or contemporary rites of passage including leaving home, first job and working to support parents and siblings, getting a mortgage, general educational advancement including Māori trade training schemes, personal rites of passage, legal marriage, being given or taking responsibility for housework and farm work, choosing own clothing, fashion as a symbol of independence and enlisting in the military.
Common themes that emerged about the purpose and outcomes from experiences that they considered rites of passage include the intergenerational transmission of:
– Maramatanga / essential values: manaakitanga (hospitality), respect for and valuing the guidance of elders, strong work ethic, personal integrity, contribution to the wellbeing of the whole community, respect and care for the natural environment and other creatures, etc.
– Mātauranga / essential knowledge: whakapapa (genealogy and how different whānau, hapū and iwi are connected), wahi tapu (sacred places), wahi kai (food sources), battle-sites, astrology, astronomy and patterns of natural phenomenon that guide certain activities, roles and responsibilities of particular whānau within the hapū, cross-cultural comparisons, etc.
– Mahitanga / essential skills: cultivating food, hunting and collecting food, preparing and storing food, communication skills (whaikōrero/karanga/kōrero/karakia) and hosting skills, house building, martial arts, creative arts and crafts, caring for the natural environment, etc.
Less intentional lessons were also learnt through some experiences such as the importance of alcohol in whānau life, the gendered nature of work, the cyclical nature of violence, etc.
All of the interviewees were able to provide examples of what they considered rites of passage. These were all personal experiences from their childhood and adolescence, in some cases pre-birth and for a few there were experiences they had in late adulthood – a few spoke of practices common in their community that they were aware of in their lifetime or their parents life.
Only a few interviewees were able to share stories of how they participated in particular rituals, institutions or events that would adhere to the famous three stage (separation, transition, and reincorporation) rites of passage. However nearly all of the experiences shared were consistent with the idea of rites of passages being markers of transition from one state of being to another, of being directed by and for the benefit of the wider community and of being essential for the intergenerational transmission of cultural values and community knowledge.
The interviewees stories validate the claim of other recent research that the rite of passage process not only guides the individual’s transition to a new status, but, equally important, it creates public events that celebrate the transition and reaffirm community values, which inform and guide expectations for behaviours essential for the group’s survival.
Mr Caddie said he hopes the project will provide a useful resource for anyone interested in positive youth development, social progress and how we pass on values and knowledge between generations. While the project focused on Maori experiences, Mr Caddie believes the principles and lessons learnt can be applied across any cultural group.
“While government advisors and think-tanks like the New Zealand Institute have identified the real social and economic crisis New Zealand young people find themselves in, we think there are some solutions emerging from the stories of our old people and we need to think about how those experiences might be translated into a contemporary context. There are implications from this research for employment, enterprise, mental health, parenting, education and crime prevention. That’s the next piece of work to be done as we consider the learnings from this report for a broad range of social, cultural and economic issues.”
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