Brown as mānuka honey
Rich as the forest floor.
Stanza 1: Identity and Connection to Land
The poem opens with a metaphor and simile that root the speaker in nature. "Brown as mānuka honey" evokes the color of Māori skin, linking identity to a natural resource native to New Zealand, while "Rich as the forest floor" connects cultural heritage to the land. These lines celebrate a deep connection to nature and emphasize pride in Māori identity, suggesting that the speaker's heritage is both valuable and resilient.
I have been a voyager
Crossing oceans by the stars
My destiny - tangata whenua.
Stanza 2: Ancestral Destiny and Indigenous Roots
In this stanza, the speaker recalls Māori ancestors who voyaged across the Pacific using the stars for navigation. "Tangata whenua," meaning "people of the land," underlines the Indigenous connection to New Zealand. The phrase "My destiny" suggests a spiritual and ancestral bond, asserting that Māori belong to the land by birthright, not by conquest.
I have been a warrior
Defending tīpuna land
By means of utu and mana
Taiaha in my hand.
Stanza 3: Warrior Spirit and Cultural Values
The speaker takes on the role of a warrior defending "tīpuna land" (ancestral land). Words like "utu" (reciprocity or revenge) and "mana" (prestige and power) reflect key Māori values. The image of the "taiaha" (a traditional Māori weapon) highlights the speaker's readiness to protect their heritage and emphasizes the warrior spirit passed down through generations. This stanza speaks to the Māori struggle to maintain cultural autonomy and defend their land.
I have been a slave
For tribal chiefs who conquered
Yet Mahuta still stands.
Stanza 4: Forced Labor and Survival
Here, the speaker reflects on times of servitude and subjugation, acknowledging both intertribal conflicts and external oppression. "Yet Mahuta still stands" could reference the resilience of Māori culture despite these hardships, possibly alluding to a historical figure (such as King Mahuta) or symbolizing enduring strength within Māori society. This line reflects how, despite past oppression, Māori identity and dignity remain intact.
I have been miscegenised
Missionised, literized
God Almightyised
Yet I cling to my haka today.
Stanza 5: Cultural Erosion and Forced Assimilation
This stanza highlights the forced assimilation that Māori people endured, including intermarriage ("miscegenised"), religious conversion ("Missionised"), and education designed to erase Indigenous identity ("literized"). The phrase "God Almightyised" critiques the imposition of Christianity, which was often used to justify colonization. Yet, by "cling[ing] to my haka," the speaker reclaims Māori traditions, showing resilience against attempts to erase Māori culture.
I have lived in dwellings
That the real-estate men shun
Taku Kāinga now is prison
State housing and city slum.
Stanza 6: Displacement and Socioeconomic Hardship
The speaker mourns the loss of traditional homes and the forced relocation to poor urban areas. "Taku Kāinga now is prison" suggests entrapment, as Māori people moved from communal lands to "State housing and city slum." The phrase "real-estate men shun" points to socioeconomic inequality, hinting that Māori are pushed into undesirable living conditions while wealthier populations occupy more favorable areas.
I have been a native
Deserving of patronage
In the education system
Moulding me a brown pākehā.
Stanza 7: Education and Cultural Suppression
The speaker critiques the education system that attempts to turn Māori into "brown pākehā" (Māori who have been assimilated into European ways). "Patronage" suggests that Māori are seen as dependent on the colonizers' goodwill. The poem critiques an education system that favors Western ideals, portraying it as an instrument of cultural suppression rather than genuine support.
I have been a worker
Digging roadsides, felling trees
Farming land and earning pay
In city factories.
Stanza 8: Labor and Economic Exploitation
In this stanza, the speaker describes manual labor in which Māori often found themselves, from farm work to factory jobs. These lines reflect the economic struggles of many Māori who, after displacement, were forced into low-wage labor to survive. This economic exploitation represents a loss of self-sufficiency, highlighting the limited opportunities available in post-colonial New Zealand.
I have been a soldier
Fighting wars in Greece
The Middle East and Italy
Singapore and Vietnam.
Stanza 9: Sacrifice in Global Conflicts
This stanza acknowledges Māori participation in global conflicts, from World War II to the Vietnam War. Despite facing discrimination at home, Māori served New Zealand in battle, sacrificing for the nation. This irony underlines the loyalty and contributions of Māori to a country that has historically marginalized them, reinforcing the theme of resilience.
I have been an entertainer
For the tourist trade
Bring profit for New Zealand
With waiata, harakeke
And ornaments of jade.
Stanza 10: Commodification of Culture
The speaker critiques the commodification of Māori culture for tourism, as Māori songs ("waiata"), traditional weaving ("harakeke"), and jade ornaments are used to promote New Zealand's image. This stanza exposes the irony of a culture exploited for profit while its people remain marginalized, reflecting how Māori traditions are commercialized rather than genuinely valued.
I have been a victim
Of colonialism's gun
I've tried to be a Māori
Perhaps the pākehā has won
Yet...
Stanza 11: Victim of Colonial Oppression
The speaker reflects on the pervasive impact of colonialism, which has shaped Māori life and identity, describing themselves as a "victim" of this oppression. "Perhaps the pākehā has won" implies that colonial forces have succeeded in changing Māori life. However, the stanza ends with "Yet...," a hint that the Māori spirit remains resilient and undefeated.
I am Māori
Let not alcohol and drugs
Ensnare me like the fish net
Of Māui round the sun.
Stanza 12: Resilience and Determination
The final stanza reaffirms the speaker's identity, declaring proudly, "I am Māori." The speaker warns against the dangers of addiction, viewing substances as traps like the "fish net / Of Māui round the sun." Māui, a hero in Māori mythology, represents resourcefulness and strength. This reference suggests a need for resilience, drawing on traditional strength to overcome modern challenges.