KINSHIP

Te Ao Hou, June 1959, Page 20

KINSHIP In the villages, kinship groups are usually confined to one's own family or sub-tribe, but in the city they often comprise a much wider circle of kinsmen, even a complete tribe or canoe area. Some groups may assume a geographic or territorial name to cover this wider amalgamation, and may even enlist the support of extra-kinship adherents. The sense of obligation on the grounds of kinship varies in intensity, but the sentiment attaching to an ancestral name is sufficient to make people feel that they belong to a group. On the other hand, the kinship group has been known to rally to the assistance of members in distress, to welcome relatives from a home district, to perform ceremonial functions or initiate discussions on a specific tribal welfare matter. Kinship motives may also enter into the other groupings such as church, sports and recreation. Leadership in the kinship groups is taken by persons of the kaumatua and kuia class who show interest or some competency in the skills required in the specialised activities of the group. In Auckland the more traditional leaders, people with some standing in the tribe back home, may find their way into the positions of status through their European associations, personal drive and ability, and also because of the deference accorded to them by members of their specific group.

“X” comes of the senior lines in Ngatikahungunu and Ngatiporou. He is the recognised leader of the people from those tribes in the city. But then he is also a civil servant, and in a position to give assistance to those who need it. He is, further, an expert in Maori skills, such as oratory, ceremonials and the haka. He is consulted by members of the tribes visiting Auckland, and takes charge of ceremonial welcomes to them. In his case his kinship background combined with his official position strengthens his status. One of his roles is that of kaumatua. “Z” is kaumatua of his tribe. He is an authority on the genealogies, being one of the leading wise men of the tribal Wananga. He knows the traditions of the canoe Ngatokimatawhaorua. When the Northern peoples decided to celebrate the traditional arrival of the tribal canoes, it was he who initiated the movement for raising money and discussions concerning the matter among his kinsfolk in the city. “A” is a direct descendent of a renowned chieftain of 100 years ago and is therefore a recognised kaumatua leader of note among the Ngapuhi peoples. “A” has had some education and is equipped with Maori skills such as facility with the language and knowledge of tradition, the genealogy. He is also an important person in politics. In any important discussions concerning Ngapuhi welfare “A” is invariably called and the people listen to what he has to say. When for instance the Minister of Maori Affairs came to Auckland to speak on behalf of a candidate for the Northern Maori seat, “A” though opposed to this candidate politically, assisted in the proceedings. This was his marae. All these men and several others are prominent in the Auckland Maori Community. They are men of standing in their own particular kinship groups. In the city they assume the same status within their own tribe or sub-tribe. With the exception of “Z” they are prominent representatives of European organisations. This adds to their acceptability to the people. But it is their skill in Maori things—oratory, knowledge of traditions and genealogies, interest in Maori welfare—that gives them that extra spurt that enables them to move forward as leaders in the specific circumstances where their skills are needed. As their Maori skills are at a premium, they tend to take over on behalf of the Maori community as a whole on such things as ceremonials and welcomes to distinguished visitors. When the Community Centre buildings were dedicated they represented the Maori community and took part in the proceedings as kaumatua leaders. When the mortuary rites were performed to commemorate the death of the late Sir A. T. Ngata, they welcomed Ngatiporou and arranged for the accommodation of the visitors. When Sir Peter Buck was farewelled at the Community Centre, the same leaders appeared at kaumatua performing the necessary offices, just as they would when on the marae in the tribal village.