I am Māori

By: Marilyn Gardner

I am Māori

By: Marilyn Gardner

(analyses below)

Brown as mānuka honey

Rich as the forest floor.

I have been a voyager

Crossing oceans by the stars

My destiny - tangata whenua.

I have been a warrior

Defending tīpuna land

By means of utu and mana

Taiaha in my hand.

I have been a slave

For tribal chiefs who conquered

Yet Mahuta still stands.

I have been miscegenised

Missionised, literized

God Almightyised

Yet I cling to my haka today.

I have lived in dwellings

That the real-estate men shun

Taku Kāinga now is prison

State housing and city slum.

I have been a native

Deserving of patronage

In the education system

Moulding me a brown pākehā.

I have been a worker

Digging roadsides, felling trees

Farming land and earning pay

In city factories.

I have been a soldier

Fighting wars in Greece

The Middle East and Italy

Singapore and Vietnam.

I have been an entertainer

For the tourist trade

Bring profit for New Zealand

With waiata, harakeke

And ornaments of jade.

I have been a victim

Of colonialism's gun

I've tried to be a Māori

Perhaps the pākehā has won

Yet...

I am Māori

Let not alcohol and drugs

Ensnare me like the fish net

Of Māui round the sun.

(another analysis below)

Stanza 1: Identity and Connection to Land

"Brown as mānuka honey / Rich as the forest floor."

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.

Stanza 2: Ancestral Destiny and Indigenous Roots

"I have been a voyager / Crossing oceans by the stars / My destiny - tangata whenua."

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.

Stanza 3: Warrior Spirit and Cultural Values

"I have been a warrior / Defending tīpuna land / By means of utu and mana / Taiaha in my hand."

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.

Stanza 4: Forced Labor and Survival

"I have been a slave / For tribal chiefs who conquered / Yet Mahuta still stands."

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.

Stanza 5: Cultural Erosion and Forced Assimilation

"I have been miscegenised / Missionised, literized / God Almightyised / Yet I cling to my haka today."

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.

Stanza 6: Displacement and Socioeconomic Hardship

"I have lived in dwellings / That the real-estate men shun / Taku Kāinga now is prison / State housing and city slum."

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.

Stanza 7: Education and Cultural Suppression

"I have been a native / Deserving of patronage / In the education system / Moulding me a brown pākehā."

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.

Stanza 8: Labor and Economic Exploitation

"I have been a worker / Digging roadsides, felling trees / Farming land and earning pay / In city factories."

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.

Stanza 9: Sacrifice in Global Conflicts

"I have been a soldier / Fighting wars in Greece / The Middle East and Italy / Singapore and Vietnam."

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.

Stanza 10: Commodification of Culture

"I have been an entertainer / For the tourist trade / Bring profit for New Zealand / With waiata, harakeke / And ornaments of jade."

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.

Stanza 11: Victim of Colonial Oppression

"I have been a victim / Of colonialism's gun / I've tried to be a Māori / Perhaps the pākehā has won / Yet..."

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.

Stanza 12: Resilience and Determination

"I am Māori / Let not alcohol and drugs / Ensnare me like the fish net / Of Māui round the sun."

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.

Conclusion

Marilyn Gardner’s poem portrays Māori endurance and identity across history, emphasizing the challenges brought by colonization and the speaker’s unwavering pride. Each stanza illustrates an aspect of Māori life affected by colonial influence, yet resilience remains central, echoing the power of cultural survival.

Analysis

This powerful poem by Marilyn Gardner explores the experiences and resilience of Māori people, delving into themes of identity, cultural survival, colonial impact, and resistance. It reflects a range of historical and social experiences unique to Māori culture while highlighting the struggles and pride of being Māori. Here is an analysis:

Structure and Form

The poem is written in free verse, meaning it doesn’t follow a strict rhyme scheme or meter, allowing Gardner to express her ideas in a fluid and natural style. Each stanza represents different aspects of Māori history, culture, and identity, creating a layered effect that traces the journey of Māori people through time and struggle.

(The poem uses a loosely structured form that resembles free verse, with irregular line lengths and no fixed rhyme scheme. However, the repeated phrase “I have been” gives it rhythm and structure, making it feel like a catalog or list poem. This repetitive structure emphasizes the speaker’s diverse experiences and reinforces the continuity of Māori identity across different roles and challenges)

Tone and Mood

The tone of the poem is both reflective and resilient. Gardner expresses a deep sense of loss, frustration, and strength, capturing the complex emotions of a people who have endured colonial oppression but still hold firmly to their cultural identity. The mood is solemn, yet there’s an underlying sense of hope, especially in the final lines, where the poet reaffirms the speaker’s pride in being Māori.

Themes

Identity and Cultural Pride: The speaker affirms, “I am Māori,” emphasizing a powerful sense of identity. Despite the impact of colonization, the speaker remains steadfast in their cultural heritage. Phrases like “Brown as mānuka honey” and “Rich as the forest floor” celebrate natural elements, connecting Māori identity to the land.
Colonial Impact and Resilience: Gardner explores the harsh effects of colonialism on Māori culture, language, and land. Lines such as “I have been miscegenised / Missionised, literized / God Almightyised” highlight the forced assimilation and Christianization of Māori people by European settlers. Yet, the resilience shines through, as the speaker clings to their traditions, like the haka, a traditional Māori dance.
Conflict and Resistance: The speaker reflects on being a warrior defending ancestral lands and standing strong for Māori values like “utu” (reciprocity and justice) and “mana” (authority and respect). These lines reinforce the speaker's connection to their warrior ancestors who defended their land and culture with pride.
Socio-Economic Struggles: The poem examines the challenges Māori people have faced, from displacement to economic hardship. Phrases like “Taku Kāinga now is prison / State housing and city slum” point to the loss of traditional land and the marginalization many Māori communities face today. The “real-estate men shun” hints at the systemic inequities that push Māori people into poor living conditions.
Survival and Strength: Despite facing countless obstacles, the speaker’s identity as Māori is unwavering. The final lines caution against “alcohol and drugs” as traps, referencing modern struggles while also encouraging resilience. By alluding to Māui, a legendary Māori hero who captured the sun, Gardner underscores the strength and determination to overcome any obstacle.

Language and Imagery

Gardner’s language is rich in metaphor and allusion. Phrases like “Brown as mānuka honey / Rich as the forest floor” evoke a connection to nature, symbolizing cultural depth and heritage. The repeated phrase “I have been” creates a cumulative effect, emphasizing a shared history of hardship and survival. By using imagery like “Crossing oceans by the stars” and “Fighting wars in Greece,” the poem connects traditional Māori seafaring and warrior skills with the history of Māori contributions to global conflicts, acknowledging the role of Māori in New Zealand’s history.

Key Techniques

Repetition: The phrase “I have been” is used to reinforce the many roles and challenges faced by the speaker, creating a rhythm and emphasizing endurance over time.
Symbolism: Words like “haka,” “taiaha,” “waiata,” and “harakeke” are cultural symbols that represent Māori customs, spirituality, and artistry. These symbols add layers to the poem, reinforcing the pride and value of Māori traditions.
Historical Allusion: References to wars, colonialism, and terms like “tangata whenua” (people of the land) and “pākehā” (European/New Zealander of European descent) ground the poem in historical reality. They allow readers to understand the cultural and historical struggles of Māori people in New Zealand.
Contrast: Gardner uses contrasting language to show the transformation of Māori life from one of natural, communal living to a life impacted by colonization and industrialization. The contrast between traditional roles (voyager, warrior) and imposed roles (slave, factory worker) illustrates the dramatic shifts in Māori lives.

Conclusion

This poem is a testament to Māori endurance, pride, and identity in the face of historical oppression and contemporary struggles. Gardner’s exploration of Māori heritage serves as both a reminder of past injustices and a celebration of cultural survival. This poem offers insight into the importance of cultural identity and resilience, showing how, despite attempts to erase or change Māori culture, it persists with strength and pride.