In and Out of Touch by Joan Metge

Author:Joan Metge [Metge, Joan]
Language: eng
Format: epub
Tags: Social Science, Anthropology, Cultural
ISBN: 9780864737984
Google: Mq-xAwAAQBAJ
Publisher: Victoria University Press
Published: 2014-04-01T05:42:41+00:00

Sometimes it [whakahiihii behaviour] is a defence for one’s weakness. You project yourself but deep down it is to cover weakness—Kepa Toko

Sometimes also accusations of whakahiihii stem from bias or self-interest. Because of the relativity of mana, putting others down is one of the ways of increasing one’s own mana.

Whakaiti

Disapproval of whakahiihii behaviour is linked with emphasis on being whakaiti. As a transitive verb whakaiti means ‘to diminish, debase, despise’ (Williams 1971:80), to belittle someone else. Though A Dictionary of the Maori Language does not recognise the fact, whakaiti is also used reflexively, as a verb meaning to belittle oneself, and as an adjective which is usually rendered into English as ‘humble’, though this is misleading, as we shall see. To make their meaning quite clear many Maori use takahi (to trample on) instead of the transitive verbal form of whakaiti.

As an adjective whakaiti is a direct opposite of whakahiihii. It can be defined as ‘not pushing yourself forward, not putting others down’. Is it then a synonym for whakamaa? Definitely not: it is an opposite of whakamaa also. It does not mean holding an unduly low opinion of yourself, nor being reduced to inaction, nor depending on others to take the lead. Whakaiti is being humble in a positive rather than a negative way, neither inflating nor underestimating your strengths and weaknesses—doing what has to be done, after due consideration, and giving a lead when asked to do so. Its connotations are those of the English ‘modest’ rather than ‘humble’.

Those brought up in Maori families where this quality of whakaiti is valued develop a deep dislike of pushiness and self-advertisement. When her marriage to a Pakeha was under strain, Pat King sought help from Marriage Guidance. Her counsellor told her she lacked self-confidence and to build it up suggested that she go away and make a list of the things she was good at. Pat said:

I couldn’t do it. We were brought up not to look down on anyone, but to look up to people who had mana, to the kuia and koroua, and above all to be whakaiti, not to push yourself.

One of the things she found hardest to accept about her husband was what she saw as his boastfulness. Expanding on her upbringing, she explained:

You never raised yourself above the group. At all costs, it was the mana of the group that was important rather than the mana of the individual. Because of the way we were living, poor and everything, we had to work together or the structure would fall down. You couldn’t hive off and do your own thing. Everybody had to contribute.

Attending Maori panel discussions and Tu Tangata seminars, I have seen the Chairperson, using a strategy borrowed from Pakeha, ask participants to introduce themselves, giving details of their careers and the offices they held. In every case the participants gave only limited information, usually their tribal membership, their marital status and the number of their children, and baulked at detailing their achievements.

This whakaiti attitude creates difficulties for Maori applying for scholarships and higher status jobs.

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